a
THE eT Vis
OF
MABA TSEYoON
AND
GABE PRE EROS)
Three hundred copies only, printed for
private circulation, of which this is
LADY MEUX MANUSCRIPT NO, 1.
THe LIVES
OF
MABA’ SEYON AND GABRA KRESTOS.
THE ETHIOPIC: TEXTS, EDITED WITH VAN ENGLISH TRANSLATION AND A CHAPTER ON THE ILLUSTRATIONS OF, ETHIOPIC MSs. BY
E. A. WALLIS -—BUDGE: WEA, Elia Dap EIT, FBSA:
SOMETIME SCHOLAR OF CHRIST’S COLLEGE, CAMBRIDGR, AND TYRWHITT HEBREW SCHOLAR,
KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM.
WITH NINETY-TWO COLOURED PLATES AND THIRTY-THREE ILLUSTRATIONS.
W. GRIGGS, CHROMO-LITHOGRAPHER TO HER MAJESTY THE QUEEN
LONDON : 1898. [All rights reserved].
LISTS OE MEWS SRE IE TONS:
1. Portrait of Saint Mark ae ... XVth century (Orient. 507, fol. 464) 2. Ornamental border of early MS. ... XVth (yi 480, fol. 1 20a) 3. The Nativity. : RVR 5 (gy 510, fol. 85) 4. The Massacre of the ieee age ON WL Ill Co oe 510, fol. 108) 5. The Temptation of Christ ... ... XVIIth ( 510, fol. 120) 6. Christ riding into Jerusalem on Palm SOUERNOENE ass he in pag AOE Ea (Cg 510, fol. 52a) 7 Se 8, TEINS Iba ati in SEE EN IIR a UH SOSA ETE) 0. The Crucifixion Bee Aus sos RW IEE is Ge 510, fol. 72a) 10. Border and ornaments ne goo SS WALI 4 5 (Cs 81, fol. 21a) 11. The Baptism of Christ ao SUS RN IER ss ( ,, 481, fol. roxy) 12. God Almighty, the Ancient of Days. XV IIth (TO TOY 13. The torturing of St. George Ae SWAY gee a 713, fol. 48a) 14. Outline illustrations ... ne SS AWAY 4, (SO OT OD) 15. Takla Haymanot scaring away fiends. XVIIIth ,, (oe 8, fol. 56a) 16.) Scenes in the life of Takla OVINE 4 (on OS, thal, TALE 17.) Haymanot oe ae ssa NOR ss (ea SE NOIR BE 18. St. George slaying the dragon SAO OW clea 646, fol. 1p) 19. The Virgin and Child Ree soe OS WII lat, (ees; 646, fol. 2a) 20. The Virgin and the painter soo SM WIN a (aes 646, fol. 176 21. The Virgin and the sick man son AWAIT ss (G5 646, fol. 19a) 22. Zacharias and the Virgin ... aon SOW IEE Ga 646, fol. 22a 23. The Shipwreck ER Bp one OM WU CY 5 (nes, 646, fol. 250) 24. The Virgin and the sinking monastery. XVII Ith ,, (Ore 646, fol. 27a) 25. The Virgin and the wounded man... XVIIIth ,, ( ,, 646, fol. 29d 26. The Virgin and the scribe’s soul... XVIIIth ,, oe 646, fol. 36a) 27. The Virgin and the prisoner coo SWI ss (ees 646, fol. 38a) 28. The Virgin and the nun .., XVITIEh , oe 646, fol. 516) 29. The Virgin and the cannibal cco SWIMM yy, Cg 646, fol. 635) 30. The Virgin and the dog... poe NWI (ag 646, fol. 71) 31. The Annunciation ... sit sao WME, 9 (Coy 646, fol. 842) 32. St. Simeon receiving our Lord sco OM WADE sd (on 620, fol. 1a) 33. The Funeral of King John ... soo SUID (from a painted
wooden panel)
PREP AGE.
In the possession of Lady Meux of Theobald’s Park, Herts, are two valuable Ethiopic vellum manuscripts. The larger and older manuscript consists of about 140 folios, which are inscribed with a selection of the Miracles of the Blessed Virgin Mary, illustrated by numerous coloured pictures; this MS. is a work of the XVth century. On one of the early pages we find, written in Ethiopic, the words, “ Belonging to the Holy Redeemer of the World,” which shew that the volume came from Makdala (Magdala), and that it once belonged to Theodore, the late king of Abyssinia. It is well known that for several years before his death he had collected, both by persuasion and force, a large number of manu- scripts from the various churches, monasteries, and private houses scattered throughout his country, with the intention of endowing the church which he was about to build at Makdala in honour of the Holy Redeemer of the World, with a fine library of sacred and pro- fane literature. The manuscript is a small folio, and the large size of the very handsome writing of its pages shews that it was intended
to be read from in a church; the archzeological value of the pictures
is great by reason of their antiquity. More will be said of this
volume elsewhere.
VI PREFACE,
The smaller manuscript contains the life of Takla Maryam (also named Maba’ Séydn), and the life of Abdul-Masih (surnamed Gabra Kréstos). Takla Maryam was a Christian ascetic who lived in the province of Shoa, in Ethiopia, and Gabra Kréstds is said to have been a son of Theodosius, the Emperor of Constantinople. In the life of the former saint we have, I believe, a new Ethiopic text; at all events, I can find no other copy of it. It seems to be a translation made in the XVIth century, or early in the XVIIth, from Coptic or Arabic, most probably from the latter language ; it is interesting from many points of view, and shows how the Ethiopian ascetic applied Christian dogmas and beliefs to the events of his daily life. Both compositions are profusely illustrated with coloured pictures which are remarkable for their fine state of preservation, and for the variety of the subjects which they help to explain; they were, I believe, painted early in the XVIIth century. We owe this handsome volume to the munificence of Takla Hayamanot, who had the works in it copied by the scribe Mekh Gtyérgis, and illustrated by “the sinner Ignatius,” all of whom beg for God’s mercy in the colophon.
Apart from the importance of the texts which they contain, both manuscripts are very valuable on account of the coloured pictures with which they are illustrated. It has been the fashion to consider the pictures in Ethiopic MSS. as monstrosities, and hardly any attention has been paid to them; indeed, the present work is the first in which an attempt has been made to reproduce a complete
series of them. Many of the pictures which are to be seen in
PREFACE. VII
modern MSS., and in the churches in Abyssinia, are well known to be nothing but copies made from cheap lithographs and coloured prints which have been taken into the country during the last fifty or a hundred years. In ancient MSS., however, we find for every-day manners and objects the Ethiopian artists copied the familiar things which he saw round about him, and that the birds, the beasts, the reptiles, the dress of the people of his country, &c., represent objects which he knew at first hand. But in illustrating scenes in ancient history he had recourse to the manuscripts written by European scribes and illustrated by European artists, whose works made their way into his country from Spain and Italy by way of North Africa, Egypt, and Nubia. I have examined all the illustrated Ethiopic MSS. in the British Museum,* and I am con- vinced that anyone who would give the necessary time and trouble to the work could find the prototypes of every object in every picture painted to illustrate some scene in ancient history in the pictures,
mosaics, and illuminated and illustrated manuscripts of early
Spanish, Italian and Byzantine artists.
When the above facts were submitted to Lady Meux she forthwith decided to publish both manuscripts, with facsimiles of the coloured illustrations, English translations, etc., and the present volume is the first instalment of the work; the second will appear as soon as possible.
* Their numbers are :—481, 488, 492, 503, 507, 508, 509, 510, 515, 516, 520, 533, 536, 537, 538, 574, 584, 590, 594, 595, 602, 605, 609, 611, 614, 615, 616, 620, 622, 626, 629, 631, 633, 634, 635, 637, 639, 640, 642, 644, 645. 646, 648, 649, 650, 651, 652, 654, O55,
657, 679, 680, 681, 695, 701, 714, 715, 718, 721, 722, 733, 728, 750, 790, 791, 805 ; and Add. 24,184, 24,186, 24,188.
VIII PREFACE,
The plan of the volume is as follows:—The Ethiopic texts, printed in the beautiful type of Herr Drugulin of Leipzic, as being of little interest to the general reader, are placed at the end of the book. To the text of the Life of Gabra Krést6s I have added all the variants from Brit. Mus. MS. No. 16,198. The translation has been made as literal as possible, but I am not sure that I have always made out what the writer intended to say, for the text is, in places, very obscure; it seems as if the Ethiopian translator was, himself, not always certain of the meaning of the words before him. Interleaved with the translation are the coloured plates, so that the reader may follow the narrative both by word and by picture. The binding of the volume is a careful copy of that of the original manuscript.
In the introductory chapter will be found a series of illustrations of Ethiopian art taken from Ethiopic MSS., in the British Museum, of the XVth, XVIIth, and XVIIIth centuries, together-with brief descriptions of the same.
I have to acknowledge, with thanks, the information concerning Greek, Latin, Spanish, and other illuminated MSS., and mosaics which I have received from Sir E. Maunde Thompson, K.C.B., Director and Principal Librarian of the British Museum; and from Mr. G. F. Warner, M.A., Assistant-Keeper in the Department of Manuscripts, British Museum; and from Mr. A. S. Murray, LL.D., Keeper of the Greek and Roman Antiquities in the British Museum. My thanks are also due to Colonel EF) Ro Wingate, (HBT SLO R.A., for permission to reproduce by photography the wooden panel
in his possession, on which is painted the scene of the funeral of
PREFACE. IX
King John of Abyssinia; and to Mr. Griggs for the care and pains which he has devoted to the production of this volume.
To Lady Meux I offer my sincere gratitude for the opportunity she has given me of helping her to publish the valuable manuscripts which she has acquired, and of placing new material in the hands of students of G®éz literature and of the history of Christian asceticism in Ethiopia and Abyssinia. .
i E. A. WALLIS BUDGE.
London: August 30, 1898.
ONDE E SVE USPVATIONS (ONE Erin @irne MEANT: Gaited ss
Tue art of Ethiopia, like the greater part of its literature, is Christian, and is borrowed from various Christian sources, chiefly European. There is no evidence that the Ethiopians during any period of their history produced either statues or pictures as other nations have done, and it is tolerably certain that they would never have illustrated their manuscripts of religious works with coloured
pictures if they had not believed them to be in some way necessary
for their advance in the spiritual life in this world, and for their benefit in the world to come.
According to a tradition among the Ethiopians, Christianity was introduced into their country by “a man of Ethiopia, an eunuch of “great authority under Candace,’ queen of the Ethiopians, who had “the charge of all her treasure, and had come to Jerusalem for to worship.» This man, it will be remembered, was sitting in his chariot reading the book of Isaiah the prophet, when Philip the deacon met him, and when the passage (Isaiah liii. 7, 8) had been explained to him by Philip as referring to Christ, he received baptism
at his hands, and ‘went on his way rejoicing.” The tradition also
1 Candace was a title borne by many Ethiopian queens, just as Pharaoh was a title of most of the kings of Egypt.
* See The Acts of the Apostles, viii. 27
XII ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
goes on to affirm that when the eunuch returned to Ethiopia he converted his mistress and her whole empire to the Christian faith. If this was true, it would be necessary to assume that Christianity was introduced into Ethiopia during the lifetime of the immediate successors of the Twelve Apostles ;! that is, however, incredible. “The man of Ethiopia” must, in any case, have been able to read either Hebrew, Greek, or Syriac, for the book of Isaiah was not in existence in the Ethiopic language.? We may mention, in passing, the tradition that the Jewish faith and ceremonies were introduced into Ethiopia by Ményélék, the son of Solomon (the son of David, King of Israel) and of the Queen of Sheba, but as there is no evidence that those who wrote and painted Ethiopic MSS. borrowed anything from Hebrew MSS. or from other Jewish sources, it does not concern us. Christianity may have existed in Ethiopia during the first three centuries of our era, but no trace of it, up to the
present, has been found.
In the Ecclesiastical History of Rufinus (i. 9) is a story, which has been repeated by several writers worthy of belief,? and which states that the introduction of Christianity into Ethiopia was due to
two noble youths called Frumentius and Aedesius.s These young
1 St. Andrew, St. Matthew, and St. Thomas have all been credited with the conversion of Ethiopia.
* The presumption is that the “man of Ethiopia” was a Jew, and that Hebrew was his native tongue.
3 Socrates, Hist. Eccles., i. 15; Theodoret, Hist. Eccles., i. 22; Sozomen, Hist. Eccles., ii. 23; and see Ludolf, Hist. Aethtopica, lib. iii. cap. 2, § 12 ff.
+ See René Basset, Etudes sur l'Histotre d’ Ethiopie, p. 220, note 30.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
men, who were probably natives of Syria, were taken by their relative Meropius, a merchant of Tyre, on a voyage. Falling short of provisions, the captain of the vessel put into a port on the African coast; whilst here the natives of the country savagely attacked and slew the whole of the ship’s crew and the merchant Meropius, but they spared the lives of his two young relatives. When Frumentius and Aedesius were brought into the presence of the king of the country, he treated them with great kindness and gave each of them a position in his household; the former he made his secretary, and the latter his cupbearer. On the death of the king they were set at liberty, but the queen besought them to stay with her to help her to rule the country and to educate her son. Having consented to this, they wrote to all the Christian foreigners in Ethiopia, exhorting them to worship God, and thus the knowledge of the faith of Christ was spread abroad throughout the land. When the prince was old enough to undertake to rule the country, Frumentius and Aedesius left Ethiopia, intending to return to their own land and to their relatives. This Aedesius actually did, but Frumentius went to Alexandria in order to report to Saint Athanasius the progress which Christianity had made in Ethiopia. Athanasius, with the approval of his councillors, straightway decided to annex the infant
Church, and having consecrated Frumentius a bishop, he sent him
back to Ethiopia; thus it came to pass that for centuries the Abtina, or head of the Ethiopian church, was always appointed by the patriarch of the Coptic Church. The story adds that when
Frumentius returned to Ethiopia he was successful in converting
XIV ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
the king and the people of the country to the Christian faith.
Though some of the details of this narrative may be doubtful,
there is no reason whatever for refusing to accept the general fact
+
at about the middle of the IVth century Christianity had taken
Lay
oot in Ethiopia, and that the Ethiopian Church was in touch with
=
he Coptic Church. It is important to remember this fact, because
| it helps to explain the rapid growth of monasticism and of the
ascetic life in Ethiopia, and the existence of translations of Greek, i} Syriac, and Coptic works in Ethiopia, as well as the growth of
IL | Monophysite doctrines in Ethiopia in the Vth and VIth centuries.
It does not, however, help us to arrive at the beginnings of Ethiopic
i art; for the Copts had very few, if any, illustrated MSS. at this
| early period, and all the evidence derived from their pictures tends
HTT | to shew that they borrowed the elements of their art from early
Byzantine sources at a much later period. Towards the end of the Vth century of our era a large number of monks* made their way into Ethiopia, and Christianity spread from 21n the E thiopic Chronicle edited by René Basset (Etudes sur I’ Histotre d’ Ethiopie, p. 97) the conversion of the Ethiopians by Abba-Salama is said to have taken place
A.D. 333 ; but Guidi a Traduzioni degli Evangelti in Arabo e in Etiopico, p. 33) gives the date at about 3
NR 2 we names of nine of the most famous of these monks are given by Ludolf, op. cit., | iii. 5,$ 4; by René Basset, op. cit, p. 97; and by Guidi, op. cit, p. 34. Each of the nine ne a church in the province in which he preached Thus Abba Aléf was specially revered in the Monastery of Behza, Za-Mikaél Aragawi founded the Monastery of Damo, HEIL I Abba Sehma resided at ‘Sedenya a, Abba Afsé built the Monastery of YahA to the N.E. of Hit | Adowa, Abba Garima founded the Monastery of Madara, Abba Pantaleon resided at it | Aksum, Abba Gaba resided near Madara, Abba Likandéds dwelt in the Monastery of Ht | Quanasél, and Abba Yem‘ata founded the Monastery of Gar‘alta. Guidi has shewn that THT the names of the nine have a remarkable likeness to those of famous Syrian monasteries | and church provinces.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
one end of the kingdom to the other. According to the writer Al-Makin (died A.D. 1273-74) the monks came from Ar-Rtim, that 15 to say, from the country of the Byzantine Greeks, whose capital was Constantinople; Geddes, the author of the Church History of Ethiopia (London, 1696) thought that Ar-Rim was Rome, but as Constantinople was Nova Roma or “PE véa, the monks were Byzantine Greeks and not Romans. It is tolerably certain that these monks travelled into Ethiopia through Egypt and Nubia, and that in their train there were large numbers of native Egyptian Christian ascetics, who carried with them histories of the martyrs and saints, and MSS. of the Old and New Testaments,’ and doctrinal books, and works of a religious character. To accom- modate these settlers, monasteries and churches were built through- out Ethiopia, and the multiplying of copies of the Ethiopic translations of the foreign works which were being brought into the country went on diligently. It is idle to speculate if such copies were illustrated with coloured pictures, but the strong probability is that they were not; it is, however, right to assume that the copies of works translated into Ethiopic resembled in form the original documents. Of the Ethiopic manuscripts written at this period none has come down to us.
Of detailed history of the Christian Church in Ethiopia for the
1 Guidi thinks the Bible was translated into Ethiopic at the end of the Vth or at the beginning of the VIth century of our era; the various opinions on the subject are collected by Hackspill in Zettschrift fiir Assyriologie, Bd. XI. p. 122 ff. See also Conti Rossini, Sule versione e sulla revisione delle sacre scritture in Ettopico, in Zeitschrift fiir Assyriologie, Bd. X. p. 236 f.
XVI ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
next nine hundred years, z.e., from about 500 to 1400, but little can be given. After the Muhammadans had become masters of Egypt, the power of the Christians gradually waned ; and as the religion of Muhammad made its way south, following the course of the Nile, through Nubia, and so on into the Sudan, it became little by little the dominant religious power in that portion of Africa. The
bishops of Ethiopia, who were always appointed by the Patriarch of
Alexandria, had comparatively little communication with their religious superior in Egypt, although they and their congregations clung tenaciously to the faith and doctrines of the Jacobite Church, observing its rules and ceremonies with almost fanatical zeal; and they failed to develop or to govern their Church on progressive lines. An occasional mission from an Ethiopian king to Alexandria or Jerusalem, and the visit of some foreign envoy to Ethiopia, were the chief links which bound Ethiopia to the rest of the world. Not- withstanding its isolation, the Ethiopian Church, through its inherent conservatism, resisted the growing influence of Islam, and kept its hold on the Christian faith in a remarkable manner; its people obeyed their spiritual rulers blindly, and at times the affairs of the State were directed almost entirely by the bishops and priests. One good effect of this was the growth of a wide-spread interest in Christian literature, and a renewed activity in the production of Ethiopic versions of foreign religious and profane works. It is
* See Guidi, Le Tradusioni degli Evangelit in Arabo e in Etiopico, p. 34, where the dates of the various communications between the two Churches in the Xth, XIth, and
XIIth centuries are summarized.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS:
probable that about this time, z.e., in the XIth century, an attempt was made to make a translation of the Old and New Testaments which should be more accurate than the one then in use. Of the works of the period, however, none has come down to us, but we may per- haps assume that illustrated manuscripts of the Bible had found their way into Ethiopia. As the Ethiopians always considered Jerusalem to be the home and source of their religion, it is probable that such manuscripts would come to them from Syria as well as from Egypt; the influence of the Byzantine painters and architects upon their churches, and buildings, and pictures in manuscripts, will thus be explained. As we shall see later on, certain pictures in Ethiopic MSS. are derived almost entirely from manuscripts written in Spain
or Portugal, which, I believe, could only have come into Ethiopia,
by means of the Portuguese, early in the XVIth century.
It is impossible to say when the Ethiopian scribes began to illustrate their manuscripts with coloured pictures, but, judging by the series which have come down to us, it can hardly have been before the end of the XIVth, or beginning of the XVth century. The manuscripts known to us which have any claim to be considered the work of the XIVth century are extremely few, and those which were copied during the XVth century do not probably exceed twenty in number; as Wright has said (Catalogue of the Ethiopic MSS., p. vi), “the great bulk of our Ethiopic manuscripts are of the XVIIth, XVIIIth, and XI Xth centuries.”
The Ethiopian artist devoted his artistic skill to the illustration
of the narrative of the Old and New Testaments, and he never tired
| | XVIII ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
of painting scenes in the life of our Lord, and in the histories of the
i | martyrs and saints. His palaces are the palaces of Southern Europe; his churches are the churches of Constantinople, Italy, and Spain; the dress of the Virgin Mary is the garb of the European nun; Christ is made to wear crown and robes similar to those of WIHT | the emperors of the East; the angels are the angels of the mosaics
| and frescoes of Italy and Spain; in short, everything which the artist
| could copy from foreign sources he copied. In the earliest period of
Ethiopian art the artist made the figures of our Lord and the Virgin [i Mary to resemble those of his archetypes as closely as possible, but, Hi little by little, both Son and Mother were depicted as Ethiopians— with all the attributes and personal characteristics of the race. The
scenery of the pictures is, however, always Ethiopian, and the
animals, birds, reptiles, etc., are faithful copies of the creatures with Hl which he was familiar in his daily life. The pictures which illustrate | the lives of saints are, moreover, of considerable interest, because they include objects of the shape and form of which we should,
otherwise, be ignorant. The following set of half-tone illustrations, taken from Ethiopic | MSS. in the British Museum, will give a general idea of the skill and style of the Ethiopian artist, and enable the reader to compare his
work with that of his Byzantine teacher. Two of the MSS. from
[ill which these are copied belong to the XVth century; two to the | XVIIth century, one being dated in a year=a.D. 1664-5; and five Hil to the XVIIIth century.
1 A list of the principal works dealing with the history of Byzantine art, and of those which give illustrations of mosaics, paintings, buildings, enamels, manuscripts, etc., will be
I} found in Krumbacher, Geschichte der Byzantinischen Litteratur, Munich, 1890, p. 30. |
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XIX
5 5 PRR oi Sti, Mla,”
This portrait is taken from Orient. 507, fol. 46; the MS. measures about 13 in. by 10, and was written in the XVth century. It con- tains the four Gospels, and at the beginning of each Gospel is a portrait of the author. The face of the saint is painted red, the halo about his head is yellow, his under garment is red, and his upper garment is blue. In his right hand he holds the reed or pen (called
bere), and in his left a piece of parchment upon which are written
XX ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
the first two words of the first verse of the first chapter of his
| Gospel. In the framework of the chair hangs his ink-horn, and
close by are the pen box and a water jar. This portrait is, beyond
IU doubt, faithfully copied from some foreign Evangeliarium ; with it compare the Burney MS. of the Greek Gospels of the XVth century
| (British Museum) No. 19, fol. 639. The chair in which the Evan-
gelist sits is, manifestly, of a class quite unknown in Ethiopia. Tt
| will also be noticed that the artist has made no attempt to fill up the
background and put a border round the picture, as was the custom g 3
Wik in later days; the perspective is, as usual in Ethiopic pictures, bad.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XXI
MiGs mens < CNR x IER (ASF
Aen Sass SN | NN |==|GoB i a0a%
3:ክለማ PA: OAL: | S73 OH Ag? OO iP: XN. Ue ER: r ee
IN il
hd | : Kil Oa: SS iS: OA rN Se \ i AMMO AS ONE FETA SY: A DN i
2. Ornamental Border.
This border is taken from Orient. 480, fol. 120, col. 2; the MS. measures about 18} in. by 14% in., and was written in the X Vth
century. It contains the Octateuch, i.e., Genesis, Exodus, Leviticus,
XXII ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
Numbers, Deuteronomy, Joshua, Judges, and Ruth, and the begin- ning of each book, except one, is ornamented with a border in red and black. The interlaced border, of which the above is an excellent example, is found in every country where baskets are made, or where plaited work of any description is done. Here we see that the artist was able to make definite symmetrical patterns out of the inter- lacings. The cross Ba in the lower part of the narrow border on the left suggests Coptic influence. Similar red and black borders are found in Orient. 678, a XVth century MS. containing the ‘ Con-
tendings of the Apostles.”!
1] have published the full text of the MS. under this title
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XXIII
Nos. 3—9 are from Orient. 510; this MS. measures about 173 in. by 16in., and was written in the thirty-fourth year of the reign of Fasiladas, A.D. 1667. It contains the four Gospels, each of which begins with a portrait of the Evangelist with his emblem; scattered throughout the volume are several pictures.
—_
A e104 ሆም
= = = = =
3. The Nativity (Orient. 510, fol. 86).
The background of this picture is white; the whole scene is enclosed within roughly drawn double lines. The Christ-Child lies in an oval crib or basket lined with straw; above, in Ethiopic, are the words “ Jesus lying in the stable.” On the left, dressed in blue and red garments, is the Virgin Mary, and on the right is Joseph ; by the side are an ass and an ox, and above, seated on the clouds, are three angels. It will be noticed that the building behind Mary is European in style, and that the faces of Mary and Joseph are not
those of Ethiopians.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
4. The Slaughter of the Innocents (Orient. 510, fol. 106).
Here the slaughter of the Innocents is being carried out in a courtyard, along one side of which runs a portico supported on arches. ‘The murderers are armed with short, straight swords with cross-bars, and with the long, curved swords which are found all over Southern Europe and Syria in the Middle Ages; they wear close-fitting caps with small shawls bound round them, short-sleeved long tunics fastened round the waist, and shoes. The beheading of the dead seems to suggest Ethiopian, or at least Eastern influence ; but the whole scene is full of movement, and unlike the stiff pro- ductions of the Ethiopian artist when he draws upon his own
imagination.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XXVII
etn — HAAG HSA’ YAN Le y THAIN G yO: As
5. The Temptation of Christ in the Desert (Orient. 510, fol. 126).
Our Lord is seated by the side of a tree with bright green leaves and red fruit, and Satan, in the form of an elderly man with closely- cut hair and pointed beard, is offering a stone to Him. Satan wears a cassock and cloak, painted red and yellow respectively, and has claws to his feet instead of nails. Behind him, with hands raised, is an attendant fiend with horns, wings, tail, and claws; Satan is usually depicted in the form of such a fiend, and his appearance as an elderly man is most unusual. The above scene illustrates the verse, ‘And when the tempter came to Him he said, If thou be the Son of God, command that these stones be made bread” (St. Matthew, IV. 3). The Ethiopic title is “How Satan tempted our Lord in the desert.”
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XXIX
6. Christ's entry into Jerusalem on an ass (Orient. 510, fol. 52a). This scene illustrates the verses, ‘‘On the next day much people
. took branches of palm trees, and went forth to meet him, and
cried Hosanna: . . . And Jesus, when He had found a young ass, sat thereon” (St. John, XII. 12-14); “And a very great multitude spread their garments in the way” (St. Matthew, XXI. 8). In the Ethiopic title the Sunday on which this took place is called ‘The
day of Hosanna,” i.e., the day when the multitude cried out NY Un
“Save, I pray.”
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XXXI
7. The Last Judgment (Orient. 510, fol. 620).
Nos. 7 and 8 are intended to form one scene, though they occupy two pages in the manuscript. The central figure in No. 7 is God
Almighty seated on a throne with His angels round about Him on
the right hand and on the left; in His right hand is a staff with flags attached to it. The Ethiopic text on His right refers to the group of saints below it and reads, “How our Lord will say unto
the righteous, ‘Come ye to Me, ye blessed of My Father’”; and that
on His left refers to the naked and black sinners below it and reads,
XXXII ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
“How He will say to the sinners, ‘Depart ye from Me, cursed ones’.” At His feet, lying upon his back, is the “Devil, the lover of wicked- ness,” with wings, horns, and claws, and a hairy, forked tongue, and a tail, the end of which is in the form of a serpent’s head; close by
him are two fiends lying prostrate.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XXXIII
8. “Sheol, the dwelling-place of devils” (Orient. 510, fol. 63a).
In No. 8 we see how three “fiends draw the souls of sinners with chains of fire to cast them into Gehenna.” It is noteworthy that the right leg of each fiend terminates in a claw, and the left in a hoof. The tongues of fire which shoot up from the pit of fire, or Sheol, are coloured light and dark red alternately; Sheol is not the dwelling- place of the Devil, but of the fiends who are intended by God to carry out his behests. The souls of the wicked, as well as those of the righteous, preserve the forms of the bodies in which they lived when upon the earth.
9. The Crucifixion (Orient. 510, fol. 72a).
The scene of the Crucifixion is a favourite one with all Ethiopian artists, and usually one copied from the other as far as his ability would allow him to do so. Above the cross, fastened to a peg, is a label intended to represent the legend in Hebrew, Greek, and Latin, which was affixed to it. The two thieves are fastened to their crosses in unusual attitudes. On the right hand of our Lord is the Virgin Mary, and on His left is Saint John. Between the Virgin and the
cross stands the soldier Longinus, who pierced our Lord’s side as
XXXVI ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
He hung upon the cross, and spat in His face, and smote Him on His cheek. ‘Tradition asserts that it was he who had lain for eight and thirty years on a bed of sickness, and that Christ, Who saw him waiting to be put into the water of the pool of Bethesda, told him to take up his bed and walk, and so cured him. Afterwards, seeing him in the temple, Christ said unto him, “ Behold, thou art made whole; sin no more, lest a worse thing come unto thee” (St. John, V. 1-14). The Crusaders are said to have found the body of
Longinus in the church of St. Peter at Antioch at the end of the XIth century.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XXXVII
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Io. Ornamental borders and marginal decorations. (Orient. 481, fol. 21a).
Nos. 10-12 are from Orient. 481; this MS. measures 142 in. by 14in., and was written in the latter half of the XVIIth century. It contains the Octateuch, the four Gospels, the Canons of various Councils, and several other documents. The above is a specimen of
the border and ornaments, painted in blue, red, green, and yellow,
XXXVIII ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
ge of each section, and shews that some
=
which adorn the first pa
foreign influence was at work on the scribes and artists, which
caused them to abandon the old plaited-work border which is found in the MSS. of the XVth century. The Ethiopic letters are
beautifully formed and very carefully copied.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XXXIX
11. The Baptism of Christ by St. John (Orient. 481, fol. tors). Here it will be noticed that the background of the picture is filled up, and that it is enclosed within an ornamental border. A space behind our Lord is left blank to show the outline of His halo and Person. The tree is painted a yellowish-brown colour upon a blue background, and the three angels have a background of green ;
)
the fish are gray and have yellow eyes, and swim in very blue water. St. John wears short pantaloons as well as the traditional camel’s- hair garment.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XLI
12. God Almighty, the Ancient of Days (Orient. 481, fol. 110@).
The centre figure in this picture is God Almighty, the Ancient of days, and is intended to illustrate the verse in Daniel (ye ON beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool : his throne was fife the fiery flame, avd his wheels
as burning fire. The beings round about Him are intended to be
XLII ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
the “ living creatures” seen by Ezekiel, who thus describes them :— ‘As for the likeness of their faces, they four had the face of a man, and the face of a lion on the right side; and they four had the face of an ox on the left side; they four also had the face of an eagle.” (Ezekiel, i. 10). The pictures in this MS. are unlike any others known to me, and a careful examination of the Spanish MS. No. 11,695, fol. 864, etc., shews that they were undoubtedly taken from Spanish originals. The Spanish MS. referred to is dated A.D. 1109, and is of the greatest importance for the study of the
origin of pictures in Ethiopic MSS.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XLIII
13. The torturing of St. George.
This picture is taken from Orient. 713, fol. 48a; the MS. measures 133 in. by 123 in., and was written early in the XVIIIth century. It contains the discourse of Theodotus of Ancyra upon St. George of Cappadocia, the history and martyrdom of the saint, and the seventy-nine miracles which he wrought. The background of the picture is painted green and yellow, and the border is red. In the
upper register we see stakes being driven into the body of the saint,
XLIV ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
and gashes with knives being inflicted upon him; in the lower register he is being burnt in the fire, and yet through Christ he comes to life again, safe and sound. The scenes are characteristic
of the pictures which illustrate the histories of martyrdoms.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
= es EN Ny
14. Outline illustrations.
This group of outline illustrations is from Orient. 647, fol. 1400; the MS. measures 14¢in. by 12in., and was written in the first half of the XVIIIth century. It contains the fifty-nine Miracles of the Blessed Virgin Mary; the spaces for the pictures throughout the volume are blank. The scenes illustrate a miracle which the Virgin works by means of a bird, and the drawing is superior to that
usually found in MSS. of the period.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XLVII
Nos. 15-17 are taken from Orient. 728, foll. 56a, 1496 and 181a; the MS. measures 133in. by 113in. The first part of it was written in the reign of King [yas II., who reigned from A.D. 1730 to 1755; the second part was written somewhat later. The volume contains the Life and Acts of Takla Haymanét, and twenty of his miracles, and the Acts of Philip of the city of Zema. It is
remarkable for being bound in covers made of copper-gilt, each
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. XLIX
16. The devils which attacked the saint in the fire flee at his rebuke.
cover having three crosses engraved upon it in outline. The illustrations are numerous, but the backgrounds are painted in such a dark red colour that the reproduction of any of them by photo- graphy has been a matter of difficulty. The MS. has been much read, and has suffered somewhat by use, but this is hardly to be wondered at when the importance of the saint Takla HaymAanét is considered. He is said to have introduced the monastic life into Ethiopia early in the VIIth century, and he endeavoured to make it
in every respect a copy of the monastic life led by the ascetic Antony
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LI
17. (a) A red-hot iron being applied to the eye of the saint. (6) The saint visited by two lions.
and his successors in Egypt. He was the first Abbot of the famous Monastery of Libanos. His life is extant in two versions, the one which was current in his own monastery, and the other that of Waldebba. The latter, which is the older, has been edited and translated by Conti Rossini in Memorie della Classe di scienze
moral, storiche, e filologiche, Vol. II. Parte 1a of the Reale
LIL ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
Accademia dei Lincei under the title 77 Gadla Takla Héymanot. For notices of the saint see Basset, Etudes sur l Histotre ad’ E:thopie, Paris, 1882, p. 99; Ludolf, Hzst. Aethiop., TIMES 55 15) Conti Rossini, Zppunti ed Osservaziont sui re Zagué e Takla Hdymanot, Rome, 1895, p. 33ff; Guidi, Le Tvaduzeont degli Evangelit im Arabo e in Etiopico, Rome, 1888, p. 34; etc.
In No. 15 we see a number of devils mounted on wolves coming to do evil to Takla HAymanat, but when the saint exhibits the cross to them they at once take to flight. In No. 16 the saint admonishes the devils from the midst of the fire, and they also take to flight. In No. 17 a red-hot iron is being applied to the eye of a saint in the presence of the king or governor, and below we see him visited by two lions, which, however, do homage to him. It is noteworthy that the same kind of bellows as here represented is in
use to the present day in the Sddan.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LIII
The following fourteen illustrations, Nos. 18-31, are taken from
Orient. 646, which measures 115 in. by 9$in., and was written in the
18. St. George spearing the Dragon (fol. 18).
LIV ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
year of the world 7231 =A.D. 1739. It contains fifty-five miracles of the Blessed Virgin Mary. The volume is illustrated by a large number of carefully coloured pictures, and as they represent scenes which are not found in MSS. of the Old and New Testaments and
other works, a liberal selection is here given.
The MS. begins with No. 18, a fairly typical representation of the slaying of the Dragon by Saint George ; this picture occurs in the MS. because the Ethiopians believed that St. George was often sent on errands of mercy by the Virgin Mary. He is here mounted ona white horse and armed with a spear, the handle of which terminates in a cross. The Dragon, which is painted green, red, and blue, is depicted in the usual way, with a forked tongue, scaly body, feet and wings and a curly tail; the saint’s victory is watched by an angel in
al, nee.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LV
19. The Virgin and Child (fol. 2a).
No. 19 is one of the handsomest pictures in the volume. The Virgin is enthroned with the Child, and two angels, or archangels, hold up behind her drapery made of some costly stuff. Mother and Child are arrayed in flowered silk, the design of which suggests a Persian original. At her feet lies Joseph (2),
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LVII
20. The Virgin saving the artist (fol. 170).
A painter was once painting pictures in a church, and he drew so terrible a picture of the Devil and Hell that Satan appeared and remonstrated with him; the painter paid no heed to his words. Satan next threatened to throw down the scaffold upon which the painter was seated unless he stopped work, and when no attention was paid to the threat he did so. The painter fell, and would have been dashed to pieces on the ground had not a statue of the Virgin put out its hand and caught him as he was falling. Satan is seen sitting in the top left hand corner of the picture, and near him are els.
three ang
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LIX
21. The Virgin and the sick man (fol. 19a).
A certain man lay sick in a hospital where, on the east wall, there was a picture of the Virgin Mary. Having wished one day that he could be baptized in the Jordan, the figure of the Virgin stepped out of the picture and carried the sick man to the Jordan, and having been thus baptized he recovered from his sickness, and came back to
his own land safe and sound.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXI
22. Zacharias and the Virgin (fol. 22a).
A certain man called Zacharias made a journey into the desert, and was followed by thieves who intended to rob and perhaps to kill him. At a certain place the Virgin appears unto him, and he appeals unto her in such terms that each time he speaks a rose falls from his
mouth. These flowers the Virgin lays in her bosom.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXIII
23. The Shipwreck (fol. 258).
Three men set out in a ship to cross the sea, but, being overtaken by a violent storm, they are in great peril. One of the three makes a vow that if the Virgin Mary delivers them out of their danger he will give to her shrine a camel-load of dates. One of his companions rebukes him for calling upon the Virgin, and as a result the boat is capsized by the wind, and all three are thrown into the sea; the man who made the objection to the appeal to Mary is at once swallowed by a sea-monster, but the other two men escape to a rock and are saved. When they reach the land they fulfil their vow and bring the camel-load of dates to Solomon, the Abbot of the Monastery of
Kalman.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXV
24. The Virgin and the sinking monastery (fol. 279).
A certain monk was lying asleep one night, when the Virgin appeared to him and told him to build a house in her name, and in due course he did so. Unfortunately, he built it so near the edge of a river that a portion of it begun to subside slowly into the water, and the whole building would have soon disappeared. One night the Virgin appeared while the monks were asleep, and lifted up the house, and strengthened the foundations of it in such a way that it
remained firm ever after.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. “ LXVII
25. The Virgin and the wounded merchant (fol. 296).
A wealthy merchant, whose ships were plundered frequently by sea-robbers, set out in a ship to do battle with them; he engaged with the pirates, and received a number of wounds from the arrows of his enemies, and a dart pierced one of his eyes and remained fixed therein. The wound in his eye was so serious that he ordered his ship to return to shore, intending to be taken to the Church of the Virgin, which was situated at some distance from the sea ; when he reached the shore, however, he was so ill that he could not be carried thither. In these straits they made a waxen figure of the merchant with a dart in his eye, and took it and set it before the picture of the Virgin which was in the inland church dedicated to her name. When prayers had been duly said to her, the figure of the Virgin in the picture put forth her hand and pulled the dart out of the eye of the waxen figure, and at that moment the dart came out of the eye of the merchant who was lying on the sea-shore sick unto death.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXIx
26. Lhe Virgin and the scribe’s soul (fol. 36a).
Two brothers were engaged in writing the life and miracles of the Virgin, but during the course of the work one of them committed a fault which brought him under the power of Satan. Then straight- way Satan sent two fiends to carry off the soul of the scribe who had sinned, and as they were in the act of doing so, the Virgin
appeared and laid hold upon it and delivered it out of their hands.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXXI
27. The Virgin and the prisoner (fol. 38a).
A certain man lay bound in fetters in prison for the sake of Christ, and when he appealed to the Virgin she appeared to him in the form of a bird, unbound him, made him lay hold upon her, flew out of
the prison with him, and gave him his liberty.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXXIII
28. The Virgin and the nun (fol. 514).
A certain nun became with child, and the matter was reported to the bishop, who ordered faithful men to enquire into the affair. The nun took refuge at the altar in the Virgin’s Chapel, and prayed for hours that she would deliver her out of her trouble. At length from exhaustion the nun fell asleep and dreamed that the Virgin appeared with the archangels Michael and Gabriel, and took the child from her; when she awoke she found that this had been actually done. The child was given to a farmer who reared him, and eventually he
became a bishop.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXXV
29. The Virgin and the cannibal (fol. 636).
A certain man of Hemer was a cannibal, and he ate up his wife
and two children, and seventy-five other people. One day he gave a
drink of water to a pilgrim who was half-dead through thirst, because the man asked for it in the name of Mary the Virgin. Shortly after this he died, and was condemned to punishment in
hell, but the Virgin appealed to Christ on his behalf, and obtained
permission to weigh in a pair of scales the drink of water which he had given to the beggar against the seventy-eight people whom he had devoured. When this was done, the cup of water outweighed the seventy-cight people, and the Virgin thus rescued the soul of the
cannibal from the devil and from the flames of Hell.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXXVII
30. The Virgin and the dog (fol. 71).
One day, when the Virgin Mary and two women were seated
talking together in the desert, a thirsty dog came up to them and
tried to drink out of the water pot, but the two women drove him
away with big sticks. Then the Virgin took the dog away with her to a distance, and having prayed, obtained water from heaven which
she gave to the dog to drink in one of her shoes.
LXXIX
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
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ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXXXT
32. Saint Simeon receiving our Lord.
This picture is from Orient. 620, fol. 1a; the MS. measures 167 in. by 14h in., and was written during the reign of LyAast II. and his
mother Walatta Giyérgis, A.D. 1730-55. It contains the forty-two
4
LXXXII ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS.
miracles of our Lord. The picture here given illustrates St. Luke, ii. 28:—‘ Then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word:” etc. The style of the artists work is different from anything which we have hitherto seen, and is probably unique. At the end of the XVIIIth and at the beginning of the XI Xth century, cheap pictures are said to have been introduced into Ethiopia from Europe, with disastrous effect upon native art.
This series of pictures from Ethiopic MSS. of various periods may be fittingly closed by an excellent reproduction from a painted wooden panel upon which is depicted the funeral of King John. In the upper register are a score of footmen, armed with guns, shields, and swords; and RAs Alula’s body-servant, armed like the footmen, and carrying his master’s umbrella; these are followed by Ras Alula, King John’s commander-in-chief. Next comes King John on horseback, followed by a servant bearing a fly-flapper. After the king rides Bishop Athanasius, and the rear is brought up by a number of horsemen armed after the manner of the footmen. In the middle register are (1) King John’s groom, armed like a soldier, leading a spare horse richly caparisoned ; (2) King John’s servant, also armed; and (3) a company of footmen. In the lower register, mounted on richly caparisoned horses, ride Dastar Tasamma*, Ras Burru, RAs Mikaél,* Dastar Tadla, Ras Gabra Ridan,* and Ras Hagos.* In the little tablet to the right are thirteen lines of Ethiopic
1 It was painted by an Abyssinian artist living in Cairo in 1894. King John began to reign in 1868, and was killed in a battle with the Dervishes in 1889. * Wearing a lion’s mane on his head.
ON THE ILLUSTRATIONS OF ETHIOPIC MANUSCRIPTS. LXXXIII
which read, ‘All is vanity. All is vanity. All is vanity. The abiding in this world is fleeting and passeth quickly away.” Then follow the words, ‘Picture of the soldiers of the King of Kings, John of Ethiopia, the King of Zion, the son of Abba Cyril, the Archbishop, who sitteth on the throne of Mark, the orthodox one, our chief, and our father, and our teacher, and our shepherd, and our grace; may the Redeemer of the world receive him, that is to say John the King, and may the angel of mercy cleave unto him. Amen. Picture of
g, and the
his soldiers and governors. The world is a fleeting thing,
desire [thereof] is fleeting.”
THE FUNERAL OF JOH! From a painted wooden panel in the po: Upper Register : A company of footmen, servant of RAs Alula, Ras Alu Bishop Athanasius, and a company of horsemen. Middle Register : King John’s groom leading a spare horse, armed gua) Lower Reg : King John’s rals—Dastar Tasamma, Ras Burris Re Ethiopic Text: Description of the picture.
, KING OF ABYSSINIA. Col. F. R. Wingate, C.B., D.S.0., R.A.
g John’s Commander-in-Chief, King John and servant with fly-flapper,
a company of footmen. él, Dastar Tadla, Ras Gabra Ridan,and Ras Hagés, on horseback.
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THE
HISTORY OF TAKLA MARYAM
WHO WAS SURNAMED
MABA’ SEYON.
INTRODUCTION,
Tue text of the history of Takla Maryam printed in this volume is edited from the Lady Meux Manuscript No.1. The MS. is of vellum, about 12°, in. by 10%, and contains 154 leaves. Each page, when not occupied by a picture, contains two columns of fine bold writing. The title and the first few words of cach section are written in red. The MS. is bound in stout wooden boards covered with leather stamped with a cross and a border formed of annules; the inside of the boards is not ornamented with brightly coloured silk as usual, but is plain. From the colophon (see fol. 87a) we learn that the manuscript was written at the expense of one Takla Haymanét, who hoped thereby to obtain the saint’s blessing for himself and for his wife Walatta Séyén. We may note in passing that the wife’s name has been carefully erased throughout, with the exception of one place. The scribe’s name was Mekeh Giy6rgis ech: 7,-6.0 and one Ignatius is also mentioned in the colophon; it is probable that the latter was the artist who painted the pictures in the volume. We have no means of ascertaining the exact date when the MS. was written, but there is little doubt that it is the work of the XVIIth century. The words of the Ethiopic text are full of peculiarities of spelling, and in the printed copy of the text I have, with the exception of a few misprints, given them just as I found them. The construction of the sentence is, at times, perplexing,
and it seems as if the history of Takla Maryam must have been ori-
ginally written in Arabic; the narrative is often involved, and I am
doubtful if I have grasped the meaning of some passages in it. The life of Takla Maryam, surnamed Mab Séyon, is illustrated by the following pictures: —
FLL Folde A priest sitting in the church and reciting the life and miracles of Maba’ Séyén to a congregation of men.
FL. Fol.74. Maba’ Séyén being nursed by his mother Séy6n Tekin.
PLUL Fol.8a. 1. Maby Séyén shewing the esgds to his father.
2. Maby Séyén with the esféw on his breast. 3. Maba’ Séydn learning to read the Book of Psalms.
PLIV. Fol.gé. 1. Maby Séyén sucking the blood from the wounded toe of the young man who has received the Eucharist. 2. Maba’ Séyén taking in a basin and swallowing what had been vomited by the young man who has just received the Eucharist.
PLV. Fol. 134. 1. Gabra Kréstés the anchorite and his servant re- ceiving Maba’ Séyon.
2. Gabra Kréstés embracing Maba’ Séyén. 3. GabraKréstés teaching and exhorting Maba’ Séyon.
PL VIL. Fol, 144. Abba Gabriel in his church.
2. Maba Séyén receiving the mark of the priest- hood from Abba Gabriel the Bishop in the presence of the brethren.
PL VIL Fol. 16a. Maba’ Séyén administering the Eucharist and admonish- ing the recipients not to bite the bread but to swallow it unbitten, for the Virgin Mary, who has appeared with tears running down her face, has
told him that she is greatly moved when the body A2
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 3:
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MaBA’ sityOn, 4
Pl. VII.
PI. IX.
PIE
Pl. XL
PIL SEE
Pl. XIU.
PI. XIV.
Fol. 164.
Fol. 186.
Fol. 194.
Fol. 22 0.
Fol. 23 a.
Fol. 244.
Fol. 29a.
of her Son is bitten by the teeth of those who re- ceive the Eucharist.
Maba Séy6n being blessed by Saint Takla Haymandt at the Monastery of Libanos (Dabra Libands).
1. Saint Takla Haymandt giving the bread to Maba’ Séy6n before the other members of the congregation. 2. Samuel the Prophet appearing to Maby Séyén in a cloud of light.
Saint Takla Haymandét conversing with Maby Séyén at the Monastery of Libanéds (Dabra Libanés). Saint George riding at the command of Mary the Virgin to gather together the saints to the feast which Maba’ Séyén has made in honour of her nativity.
1. Maba’ Séy6n feeding the poor and needy.
2. Maba’ Seyon ministering unto the wants of his companions.
3. Maba Séyén, accompanied by Christ and the Virgin Mary, ministering unto the saints whom Saint George has gathered together at the command of the Virgin.
1. Maba’ Séy6n in the desert.
2. Maba Séydn and his companion being led by night to the river by a bright star; out of the darkness the Devil appears, hissing like a snake, but he is put to flight by the Lamb of Life Who comes down from heaven in answer to the prayers of the saint. 1. Maba Séyén embracing the Christ-Child on the day of His Nativity.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 5
Pl. XV. Fol. 39g:
PLXVI. Fol. 304.
Pl. XVIL Fol. 326.
PL XVIIL Fol. 36a.
Pl. XIX. Fol. 396.
Pl. XX, Fol. 416.
2. Maby Séy6n offering to the Christ-Child a portion of his apparel.
3. Maba’ SEyon lending to another man the portion of the apparel in which the Christ-Child arrayed Himself when He came to the earth to visit him. I. Christ telling the monk in a dream that Maba’ Séy6n had lent a portion of His apparel to another man. 2. The monk rebuking Maba’ Séy6n.
3. Maba’ Séyén confessing to Abba Timon what he had done.
1. Abba Timon finds the Virgin and Child in the east end of the church.
2. The Christ-Child addressing Abba Timon.
1. Christ, in the form of a young man, appearing to Maba’ Séyon.
2. Christ anointing Maba’ Séyén with the essence of
His own body.
Maba’ Séyén exhorting the priests to celebrate the death of our Lord on the twenty-seventh day of the month Magabit.
1. Christ, having taken Maba’ Séyén to Golgotha shews him how He was crucified in the presence of the Virgin Mary and Saint John.
2. Christ conversing with Maba’ Séyon.
3. Maby SEy6n whilst watching the crucifixion falls prostrate on the ground.
1. Maba’ Séyén grinding corn and the flour falling into a jar.
2. Servant bringing ale or water for the feast. B
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 6
PLXXI. Fol.44a.
PILXXIL Fol. 454.
PLXXIH. Fol. 476.
PI.XXIV.Fol.aga.
PLXXV. Fol. sok
3. Maba’ Séyén mixing dough for the festival cakes. 4. Maba’ Séyon carrying a bundle of wood for the fire which baked the bread.
5. Servant filling a bottle with ale or water.
6. Maba’ Séyon ministering unto the hungry as they
sit at meat.
Maba Séyén exhorting the company of priests to keep diligently, and with all honour, the festival of the death of our Lord.
1. A woman bringing her sick child to Maba’ Séyén. 2. Maby Séy6én putting a piece of the holy cake into the child’s mouth, whereupon he vomits a stone as
black as soot and recovers at once.
1. A woman bringing her sick child to Maba’ Séy6n, who gives him a piece of the holy cake; the child recovers at once, and his mother vows to dedicate him to Christ’s service.
2. The woman’s house catching fire, one of her children is burnt to death and one of them escapes; but 3. the child who was vowed to Christ’s service is found alive and well among the ruins of the burnt house. 1. The priests watching the fire in the bowl of flour and honey prepared for the holy cakes.
2. Christ mixing the honey and flour.
3. Maby Séyén returning thanks to God.
1. Maba’ Séyén giving the holy cake to the barren woman.
2. The woman bringing to him two years later the two children whom she had got through his prayers.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. yi
PLXXVL Fol. sia.
PLXXVIL Fol. 52a.
PI]. XXVIIL Fol. 54a.
Pl. XXIX. Fol. 576.
PL XXX. Fol. 589. Pl. XXXL. Fol. 6048. Pl. XXXII Fol. 614d.
Maby Séyén giving the bread of commemoration to one of his sisters.
1. Maba’ Séy6n with the paten of bread which he gave to his sister.
2. His sister giving the bread to the monk.
3. The monk finding the Virgin and Child in the paten.
4. The monk eating the bread afterwards.
1. A monk eats a second morsel of the holy cake. 2. He falls sick through eating it.
3. He dreams that two devils come and fetter him with chains.
4. He confesses his sin at the grave of the saint and recovers.
1. Maby Séyén giving one half of his offerings to the poor.
2. The Virgin Mary anointing his eyes.
3. Christ embracing Maba’ Séyén after his self- inflicted scourging.
Maba’ Séyén is taken to the Virgins bosom. Christ addressing Maba’ Séy6n.
1. Maba’ Séyén sees the Baptism of Christ by
- Saint John in a vision.
P. XXXII. Fol. 634.
2. Christ baptizing Maba’ Séyon.
3. Christ exhorting Maba’ Séy6n.
4. Maba’ Séy6n baptizing the saints.
1. Maba’ Séyén watching the Christ-Child exhort- ing the saints.
2. Maba’ Séy6n embracing the Christ-Child.
B2
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA SiYON. 8
3. The Christ-Child placing the golden staff in the hands of Maba’ Séyén.
PLXXXIV. Fol.64a@. 1. Christ addressing Maba’ Séyén and promising to give to him the souls which he shall bring up from hell.
2. Maba Séy6én rising from hell with the souls which have “swarmed upon him like bees”.
PLXXXV. Fol.654. 1. Christ conversing with Maby Séyén.
2. Maba’ Séyén watching Christ going up into heaven.
PLXXXVI. Fol.66a@. 1. Maby Séy6n sitting in the market-place.
. The cloth merchant.
. The sheep dealer selling his sheep for a bar of salt.
. The seller of ducks and chickens.
. The sellers of butter, grain, raisins, &c.
. Christ appearing to Maba’ Séyén in his sleep and addressing him.
PL XXXVI. Fol.74@. 1. Maba’ Séyén addressing the brethren.
2. Maba Séy6n and the monk conversing. 3. Maba’ Séyon in the desert.
PI.XXXVIIL Fol. 75a. Christ, accompanied by the Virgin Mary and angels, appears to Mab Séyén, and promises to shew mercy upon the country.
Pl. XXXIX. Fol.76a@. 1. Maby Séy6n conversing with a company of men who are going to king Zara Ya kob.
2. King Zara Ya'kdb addressing the men who had come to him.
JPL ML, Fol. 77a. 1. Maba’ Séyén blessing the company of men who had recently become Christians.
Nu FW N
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA SEYON. 9
2. The Archangel Michael presenting Maba Séy6n to Christ.
Pl. XLL Fol. 78a. 1. Angelic incense bearers at the celebration of the festival of Palm Sunday. 2. Christ conferring upon Maba& Séy6n the priest- hood of the orders of Saint Stephen, Saint Michael the Archangel, and Saint John.
Pl. XLIL Fol. 79@. 1. Maba Séy6n is shewn two horses in heaven; one is intended for him, and the other for king Zara Ya‘ kob. 2. Christ shewing to Maba’ Séydn the rope with which He was bound upon earth.
Pl. XLUIL Fol. Soa. 1. Christ and Maba’ Séyén in the church. 2. The dying vision of Maby Séyon. 3. The death of Maba’ Séyén; Christ receiving his soul in the presence of the angels.
Pl. XLIV. Fol. 88a. The angel shewing the priest the soul of Maba’ Séy6n sitting in the middle mansion of heaven.
Pl. XLV. Fol. 898. 1. The first heaven with the saints thereof mounted on horses. 2. The angel shewing the monk the second heaven
with the saints mounted on horses.
Pl. XLVI. Fol.goa. The angel shewing the monk the third heaven, and the man to whom the Lord had given much ap- parel prostrate before Him and the Virgin Mary.
PI.XLVIL Fol.g1@. 1. Black men leading a serpent.
2. Black and white bull. 3. Archers with bows and arrows.
4. Saint Michael commanding the Lamb to descend €
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MAB SEYON. 10
and to visit angels and men; the Lamb is followed
by the bull and by the men who lead the serpent. PI.XLVII. Fol.g2a@.1. Christ embracing Maba SEyon in the presence
of the Virgin.
2. The foes of the saint attacking his dwelling.
3. Saint Michael driving away the foes of the saint. * Pl. XLIX. Fol.93a. 1. Christ addressing the saints in heaven.
2. Christ crowning Maba’ Séyon, and bestowing
upon him ornaments of gold and precious stones,
and arraying him in apparel of light.
From the introductory paragraph of the history of Takla Maryam, or Maba’ Séy6n, we learn that the work was called the Book of the Commemoration of the Redeemer, and that it was intended to be recited each month in the church to a congregation of men. Following this paragraph is an address to “all Christians”, in which the writer exhorts them to celebrate the festival of the commemoration of the death of the Redeemer with all diligence and zeal. Those who celebrate the festival will benefit not ‘only themselves, but also those who may be included among the number of the souls which Christ promised to give Maba Séy6n each month, and at each Eve of the festival. And moreover, every man who loveth to listen to the history of the saint, or who, wishing to be present in the church on the day of the presentation, accidentally is prevented, shall obtain a blessing from the Lord. The address concludes with a summary of the sufferings of Christ, and with a short prayer on behalf of Takla Haymanot and his wife Walatta Séyon.
Takla Maryam or Maba’ Séyén was the son of wealthy and distinguished parents. His father Habta Séyén UTA: was
fey “the gift of Zion”.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. IE
akin to the family of Rabban Samuel, and came from the province of Andagabtan, which was probably situated near the country of Shoa: his wife was a lady also of noble family and was called Séyén Téktina ጽን + n+ Having lived together in holy matrimony for several years, and being without a son, they entreated God to give them one, and promised if their prayers were answered, to call him Maba’ Séyén PN + ጽን ፡' Some little time after God heard their prayers and gave them a son. When the child was still young a priest came to his father’s house, and passed the night there, and when he went on his way in the morning he left behind him by accident the picture of the Virgin and Child which he always carried about with him, and which he had hung up over his bed before he went to sleep the night before. Takla Maryam found the picture or eé4én, and pressing it to his breast, he hugged and kissed it by turns and refused to give it up to his father or to any one else; after a time his father met the stranger, who was, after some conversation on the subject, content to let the child keep it.
When the child was a few years older, and had arrived at the time when he should receive instruction, his father taught him the Psalms and the Pentateuch, and he was made a deacon.’ Finding that the youth possessed a sweet voice and some natural talent for singing, his father next sent him to the Monastery of Saint John to chant
* This name seems to mean “an offering of Zion”.
= The qualifications required in the man who would be a deacon, and the duties which he was supposed to perform, are all set forth in the seventh section of the first part of the “Fetha Nagast” &lh i Flt which has recently been edited by my friend Ignazio Guidi of Rome (UI “Fetha Nagast” o “Legislazione dei Re”, codice ecclesiastico e civile di Abissinta, Roma, 1897).
3 Ludolf has little good to say of Abyssinian music: —“Non multo jucundior est “Musica sacra: insuavi satis voce canunt illorum Canonici, duos 2flIé: vocant, inter- “strepentibus, veterum Aegyptiorum ritu, crepitaculis, sistris, et crotalis, quae in festis
C2
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SkYOn, 12
the Psalms* in the Mary Chapel. The Abbot was, at this time, called Maba’ Séydén, and when the youth had come under his care, the brethren decided that it was unseemly for him to be called by the same name as their master; they therefore gave him the name of Takla Maryam’ in the monastery. Under the direction of the monks Maba’ Séy6n learned to write and to paint‘, and to fast and to pray systematically.
Whilst living in the Monastery of Saint John Mab Séy6én gave two proofs of his exceedingly great reverence for the bread and wine of the Eucharist, and of his Zeal for the honour of Christ. A certain young man in returning from the church where he had partaken of the bread and wine, struck his toe on the way against a stone, and the blood flowed; Maby Séy6n, seeing what had happened, followed him to his house, picking up the drops of blood which had fallen in the dust and swallowing them as he went, and when he arrived there he sucked the blood. until it ceased to flow from the toe. Maba Séy6n believed that the Body and Blood of Christ, which
“solennibus, pulsare ipsi magnates honori sibi ducunt. Accedunt tripudia et saltationes, “tanquam imitando Davidi ante arcam foederis salienti, ubi tanto strepitu terram pedibus “pulsant, ut choreas magis, quam Festum Christianum agere videantur” (Lib. iii. cap. 6. § 87—89, and see the Commentary, p. 381, No. LXIff).
* The Psalter was very highly esteemed among Abyssinians of all classes, and no book of the Bible was in greater use; it was the daily prayer-book of the monks, and girls as well as boys were taught to learn it by heart. See Ludolf, op. cit., Lib. iii. cap. 5. § 35, and Commentary, p. 253.
* For examples of names compounded with Marydm, see Ludolf, Oe), Gites Wii, Bis Se
3 As the boy was called Maba’ Séyén by his parents, according to their vow made before his birth, the monks must have given him the surname Takla Maryam; the text is somewhat involved here.
4 Ludolf thinks (Commentary, p. 562, No. IX. 3) that European children could hardly paint worse than the Abyssinian artists:—“Picturae imperitissimi Habessini, imagines “B. M. Virginis et SS. Apostolorum, quos in libris eorum depictos vidi, tam informes “sunt, ut pueri nostri pejus vix facere possint.”
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 3
the young man had just received in the church, were being dishonoured by being allowed to fall and be trodden under foot. On another occasion a young man who had just received the Eucharist felt extreme nausea and vomited; Maba Séy6n quickly caught in a basin what fell from him and straightway swallowed it, believing that the bread and wine had indeed become changed into Christ’s own Body and Blood.
' Soon after these things the parents of Maby Séyén, seeing that their son had arrived at manhood’s estate, sought out a maiden who should become his wife; but the young man refused to be betrothed to her, and declared that he had dedicated his manhood to the Christ and to His mother the Virgin Mary. About this time he began to fast, and to pray, and to keep vigils with great diligence, and he made strenuous endeavours to cultivate humility and patience, and the speaking of the truth, and the virtues which become the life of the ascetic. At this time also he embarked upon a life of hardship, for he gave up riding upon a horse or any other animal; he slept upon ashes instead of upon a bed; and whether awake or asleep, or sitting, standing or lying, he carried a huge stone upon him which weighed as much as a man could carry. It is true that on Sabbath days and Festivals he relieved himself of this burden, but then he spent the whole of these days in singing Psalms. Here we see that Maba’ Séyén was imitating the ascetic labours of Coptic and Syrian monks with whose lives he was, no doubt, familiar. The Copt Shentdi watched frequently all night in prayer, and he ate nothing but bread and salt once a day’; Arsenius believed that one hours sleep a day was sufficient for a healthy monk; Pachomius slept neither by day nor by night, and for fifteen years he rested in the middle of his cell
2 Amélineau, Monuments, Paris, 1888, p. 8. D
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MAB’ SEYON. 14
and leaned not against the wall; and one ascetic never drank once during the course of forty days’.
One day a messenger came to Maby Séy6én from the ascetic Gabra Kréstés, who lived in the province of Damat in Ethiopia, and asked him to return with him to visit him; now Maba’ Séyén lived three days’ journey from him, yet he was by Divine agency carried there in one day. When Gabra Kréstés had received Maba’ Séyén he told him that he had already seen him in the spirit in the City of Jerusalem, whither he himself had been borne on the wings of the Spirit, and having shewn him the excellency of the life of an ascetic, he instructed him in all the works of the righteous. On his return to his native city Maba’ Séyén was consecrated a priest by Abba Gabriel, and he henceforth ministered at the Eucharist.
When Maba Séyén was performing his priestly duties on one occasion, after the priest had gone to read the Gospel, he saw the covering of the paten move, and having gone to it and uncovered it he saw standing there in the place of the bread, a “veritable, white “lamb”. Afterwards, when the time for giving the bread to the con- gregation had arrived, it was found that the lamb had disappeared, and that bread was once more in the paten. This remarkable incident happened on three successive days. On another occasion the Virgin Mary appeared in tears to Maba# Séy6n in the church at the time of the Eucharist, and asked him to beg the people not to bite and chew the bread, because the bread was her Son’s living Body, and by crushing it with their teeth her “own bowels were consumed”.
From the study of the lives of the ascetics we learn that the spiritual education of a monk was not complete until he had visited the shrines and places of abodes of the great leaders and teachers
= See my Book of Governors, Vol. 1. p. CLIIIff.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 15
of the ascetic life. The monks of Syria and Mesopotamia made pilgrimages to Mount Sinai, Mount Horeb, and other places sanctified by Moses, Elijah and others, and to the Scete desert, and in the IVth century, and later, Christians often made it a duty to visit all the places where Christ had lived, or where any event in His life had taken place. Imitating the ascetics of Egypt and Syria, Maba’ Séy6n left his own monastery and went to the ancient Dabra Libanés, where the famous saint Takla Haymandét was buried. It will be remembered that Takla Haymanét tha:729%: was one of the earliest founders of asceticism in Ethiopia, and that he flourished in the first half of the VIIth century of our era. He was the founder of the famous convent of Libanéds* or Dabra Libanos, and his life and miracles are extant in two recensions, the one of Dabra Libands’, and the other of Waldebba:. His family came from the country of Bahr Kaga, and he was of the tribe of Harb Gasé. His ancestor left his native land, and passing through Séwa, he came to Sélales and established himself in Zararé; Takla Haymanets father and mother were called Saga-Za’ab 29: Wh: and Egzi-Haraya ATLA? 128: Passing over the details of the life’ of Takla Haymanot, and the in- fluence of the monks who followed his rules and perpetuated his
* Dabra Libandés was situated in the middle of the province of Shoa; see Conti Rossini, Catalogo des Nomi propri di Luogo dell’ Etiopia, Genova, 1894, p. 36. A list of his successors as Abbot is given by Perruchon, Zeitschrift fiir Assyriologie, Bd. XII, p. 408.
2 At present unpublished; for the MSS. see Wright, Cazalogue, p. 194ff.; Dillmann, Catalogus, p. 49; Zotenberg, Catalogue, p. 204—200.
3 The text of this recension, which is the older and more important, has been published by Conti Rossini, JI Gadla Takla Hayméanot secondo la Redazione Waldebbana, Rome, 1896.
4 One of the most important incidents in it is described and discussed by Conti
Rossini in Appunté ed Osservazioni sui re Zagné e Takla Hayménot, Rome, 1895. D2
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABS siYON. 16
teaching in his monastery we are concerned only to note that Maba’ Séy6n visited the grave of the saint who appeared to him in the form of a man of “comely and. venerable appearance”, and administered unto him the bread of the Eucharist before all the priests and deacons who were there assembled. Subsequently on the twenty-ninth day of the month Tekemt’, the prophet Samuel appeared unto him and en- couraged him to persevere in the ascetic life. The following year, in the month of July, the Apostles appeared unto him at dawn and saluted him, and the chief of them, Peter, administered unto him the Eucharist; thus Maba’ Séyon was blessed and comforted by saints of the Old and New Testaments, and by the chief of the saints of his own country.
Maba’ Séyén next devoted himself to celebrating the festivals of Christ with great care and reverence; he invented festivals for the saints likewise, and made arrangements for priests to celebrate them in relays, and for the furtherance of this object he set aside one third of his substance. On one occasion, when he was celebrating the festival of the Nativity of the Virgin Mary with many priests and deacons, some of them saw Christ and His Mother present at the feast; and the Virgin sent Saint George through all heaven and earth to bring the saints together there to keep the feast with her. Another witness declared that Christ was so pleased at the honour
* For an account of some of the troubles which came upon this religious house, see Basset, Evudes sur Histoire @ Ethiopie, Paris, 1882, pp. 99, 234; and Ludolf, Hzstoria Aethiopica, iii. 3. 27.
2 The Ethiopic months are:—Maskarram Pitney? : September; Zekemt TY: October; Hedar JAC: November; Tahshash vl i December; Ter PC: January; Vakdarit tat: February; Magadit D0: March; JMiyésyé LPH. i April; Genddt TINT: May; Sanb Mb: June; Hamle ሐም s July; Nahassé thts: August; Paguemén 24-24: the inter- calary month.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 17
paid to His mother that He came down from heaven in a cloud of light and embraced and kissed Maba Séy6n. These marks of honour induced the saint to fast yet more and more, and to increase his self- inflicted tortures. He put bonds and fetters on his legs, he hung iron chains upon his sides, he girt himself about with links of iron, and on the days when he fasted he put on sackcloth. His food con- sisted of desert herbs, of which he partook once every three days; and the intensity of the pangs of hunger drove him into the river, where his body wasted away. One day Satan appeared unto him out of the darkness, hissing like a serpent, but when the saint had made the sign of the cross over himself a lamb, “red like unto a lion”, appeared and drove the devil away.
Soon after these things, a light like that of the moon cleft the heavens, which opened wide, and like the lightning flash Christ came down from heaven in the form of a child and sat in the arms of Maba’ SEy6n, and embraced his neck and face. The saint wished to array the Child in some of his apparel, so that he might after- wards wear it and benefit by the virtue which would henceforth be transferred to it from the Child’s body; and straightway the Child spat upon the garments and gave them to the saint, promising that He would never forsake him. Maba’ Séyén did not partake of the Eucharist that day, but licked the spittle on his raiment instead.
Soon after these things Maba’ Séyén inadvertently incurred the displeasure of the Christ-Child. A certain monk came to the saint and asked him to lend him some of his apparel, and he did so; but unfortunately among the garments which he lent him was the one in which the Christ-Child had seated Himself when He visited Mab Séy6n, and on which He had spit. When the Christ-Child
saw what had been done, He appeared unto a monk, and ordered E
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 18
him to go and rebuke Maba Séyén for his careless and irreverent behaviour; and when the monk had done as he was bid, the saint went to Abba Simon, and having confessed his sin, performed the penance which was imposed upon him, and received forgiveness. By this portion of his narrative the writer of the life of Maby Séyén intends to shew that Christ was willing to share apparel with him and him only. And as an instance of the closeness of the friendship which existed between the saint and the Mother of Christ he tells the story of how once, when Maba’ Séy6n was permitted to sym- pathize with her about her Son’s sufferings when He was crucified, she asked him for the tears which he was shedding on her be- half, and put them in her apparel. But a greater honour was in store for him, for Christ appeared unto him one day, and having anointed him with the essence of His own body, imparted unto him the odour which belonged unto it. -
Meanwhile, Maba’ Séyén was pondering in his mind how he could shew love and gratitude to Christ in return for all His love to him; and after much meditation he decided to celebrate with special honour the day of the death of the Redeemer. He contended that the day of the death of each of the Apostles was carefully commem- orated, but that the day of the death of Him Who was the Head of them all passed by with comparatively little notice by His followers; and that the day of Christ’s death was as worthy of high honour as the day of His resurrection. He therefore directed that the people who followed him should neither buy nor sell, nor perform any work whatsoever on the day set apart for the commemoration of the death of Christ; and he persisted in the observance of the memorial day, which was kept with tears, and grief, and sorrow, notwithstanding the opposition of certain folk, who declared that Maba’.Séyén had neither
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 19
the right nor the power to establish memorial days and laws for the keeping of the same at his good will and pleasure.
About four months after Maba’ Séyén had established the memorial days he confided to a certain monk, in strict confidence, that in answer to his petition, Christ had re-enacted for him the scene of the crucifixion. In the twinkling of an eye Mab Séy6n was transported to Golgotha, where the wooden cross appeared straightway, and Christ ascended it and suffered upon it as in days of old; but the saint could not bear the agony of being a witness of the terrible scene, and sank down half dead upon the earth. Then did Christ come down from the cross and strengthen him, and He promised him to be present in the form of a “gentle child” whenever he kept the day of His death with tears and sorrow.
Soon after Maba’ Séyén had seen these marvellous things the time for the festival of the death of the Redeemer drew nigh, and the saint began to make preparations for the same. He ground the wheat, and baked the bread, and made ale from grain, and filled the water jars, and hewed the wood for the fire and carried it to the place where the bread was to be baked; and on the twenty-seventh day of the month Magabit (February), he kept the festival with great solemnity and ministered diligently unto the wants of the priests and deacons and those who were present thereat. In a short address he besought those present to commemorate the day of the death of the Redeemer with all honour, and to preserve themselves from the pol- lution of the world.
The system upon which the keeping of the festival depended is not quite clear, although Maba’ Séyén introduced no abstruse cal- culations into his reckoning of it. The festival of the death of the Redeemer lasted three days, and the festival of the Resurrection lasted
E2
THE HISTORY OF
TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. - 20
seven days; from the last day of the latter festival Maba’ Séyén reckoned the days by tens until Easter Eve came round again. On Easter Eve he used to pierce his side and fall down upon his knees in imitation of the sufferings of ‘his Lord, and afterwards he was wont to make scented and ornamental bread-cakes and to break and distribute them among the sick folk who thronged to the place where he was; by these means he wrought many cures and healings.
We have seen above that Maba’ Séyén imitated closely the life which was led by the earlier ascetics in Syria and Egypt, and how his fasts, and vigils, and self-inflicted tortures resembled those of the most earnest among those who sought God in the mountains and fastnesses of the desert. The saints of old discovered that the strenuous labours of the anchorite and recluse endowed them finally with the power of working miracles as well as the ‘gift of healing the sick and of raising the dead at a word. The case of Mabd’ Séy6n is no exception to the rule, for after he had toiled for some years in the ascetic life, he found that he had the power to work miracles, and his biographer records six which he deems sufficient to prove his spiritual excellence. In the first Mab4’ Séyén cures a sick child by means of the Eucharistic bread; in the second a sick child is healed and afterwards saved from a death by fire through the same means; in the third the flour and honey of which the bread- cakes of the Eucharist were made obtain a flavour of “hidden “manna”; in the fourth a barren woman is made to give birth to two sons; in the fifth a piece of one of the Eucharistic bread-cakes is found to have turned itself into figures of Christ and the Virgin Mary; and in the sixth a priest, who, having taken through greediness a second piece of the Eucharistic bread-cake, falls seriously ill, is cured through a prayer addressed to God in the name of Maby Séyén.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 21
From the picture which illustrates the story of the last miracle we find that the sick man attributes his sickness to two devils who seize upon him, one at the head and one at the feet, and chain him, and make all his inward parts to burn like fire.
Meanwhile Maba’ Séyén fasted and prayed strenuously, and of the scanty food which he allowed himself he gave always one half to the poor; and on the days in which he commemorated the death of the Redeemer he ate not at all, but only wept and prayed. Now by reason of his excessive weeping he began to suffer pains in his eyes, but when the disease became severe the Virgin Mary brought a vase of ointment and anointed his eyes with it, laying the unguent upon them with her finger, and healed him. And soon after these things the saint caused himself to be scourged severely, and it is said that during the Lenten fast he was beaten with whips one hundred times; once during Passion week ten thousand stripes were laid upon his back in one day, until the blood flowed from a multitude of wounds. As a reward. for these sufferings Christ sustained his strength, and the Virgin Mary having healed his wounds, lifted him up into her bosom; the Christ-Child and the saint sat opposite to each other, Christ having the right breast to suck, and Maba’ Séyén the left.
And on one occasion, during the feast of Epiphany, when the saint was baptizing the people according to his wont, suddenly our Lord appeared on the wings of the Spirit, with all His angels, and one part of the water at once turned into fire, wherein Christ first baptized Himself and then Maba’ Séyén. Having partaken of Christ’s baptism of fire, the saint was soon after visited by the Christ-Child Who carried a staff in His hands; in the conversation which followed between them the saint entreated Him to shew mercy upon the souls
which were in Sheol. In answer to the petition Christ placed His F
é b + THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABa’ SEVON, 22
golden staff or sceptre in the hands of the saint and bade him descend into Sheol and bring up as many souls as he could carry. When Maba’ Séy6n arrived in Sheol, the place was rent from one end to the other, and he heard nothing but weeping, and wailing, and crying; but as soon as the souls saw him they clustered about him like bees, and he bore hosts of them up to the place where the Christ-Child stood.
When the people heard of the great spiritual powers which Maba’ Séyén possessed, multitudes of them flocked to him and be- came his spiritual children, even as he became their spiritual father. His fame spread far and wide, and even monks journeyed distances of three days in order to consult him and to ask his advice. His spiritual success was so great that he made bold to entreat God Al mighty to shew mercy upon the various cities of his country, and this act of grace was also shewn unto him.
About this time Maba’ Séyén seems to have become anxious concerning a sect or body of people, whom he calls “Gafat” Ys, and to have wondered whether they would become Christians during his lifetime or after his death. As, however, he was journeying to- wards Ethiopia, he met a number of them going to king Zara Ya°kdb to receive gifts from him, because they had professed their belief in the name of the Trinity and had been baptized. This statement is of special interest because it, incidentally, gives us an idea of the period in which Maba’ Séyén lived. We know from the Ethiopic Chronicle published by M. René Basset’ that king Zara’ VA kob was the fourth son of David, king of Ethiopia, and that he reigned thirty-four years and two months, ie, from A.D. 1434 to A. D. 1468; Maba’ Séyén, then, was born probably in the first quarter of
* Etudes sur U’ Histoire d’ Ethiopie, Paris, 1882, p. 102.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 2B
the XVth century. In the reign of Zara’ Ya’kdb several very bitter religious controversies were carried on between Abba George of Sagla and the Venetian painter Francisco Branca-Leone, which resulted in the production by the former of the famous “Book of “Mystery” መጽhé.፡ hE: wherein he sought to refute the opinions of Nestorius and others who held opinions unlike his own. What the particular tenets held by the “Gafat” were I am unable to say, but it appears from our text that originally they believed neither in baptism nor in the Trinity.
Shortly after Maba Séy6n’s interview with the “Gafat” the Lord took him up into heaven and shewed him his father ministering with the priests at the altar in the heavenly Jerusalem; in return for this act of grace he tortured himself again. He thought first of all that he would drive nails through the palms of his hands and the soles of his feet, but when he considered that these marks would easily be seen of men, he changed his plan and drove bradawls into his knees with a stone; Christ, however, appeared unto him in his sufferings, and having touched his wounds they were healed straightway. In a vision which appeared unto him at this time Maby Séy6n also saw those who had said evil things of his king Zara’ YA kb being cast into the darkness of the abyss, and two clouds, like unto white horses, whereon he was to ride side by side, and as an equal of his earthly king into the heavenly Jerusalem.
After these things Christ descended from heaven and, coming to Maba Séy6n, shewed him the rope with which the Jews had bound and scourged Him when He was upon earth. Subsequently He promised to give the saint five thousand souls each month at the celebration of the festival of His commemoration, and three hundred
* See Basset, of. cit, p. 12. Fs
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 24
and forty souls each eve of the festival of His crucifixion; and after- wards He promised to shew mercy unto five thousand more souls for the sake of the Virgin Mary.
Meanwhile the day of the departure of Maba Séy6n from this world was drawing nigh, and one day a monk came to him and told him that he had had warnings concerning his death for three months past; the saint received the news with resignation, saying that he had no other object upon earth except the celebration of the festival of the death of the Redeemer. He then gathered together his spiritual children and exhorted them to dwell together in the love of God and to keep His commandments; and having told them that he saw the saints urging him to come to them in the mansions above, his soul departed in peace, on the twenty-first day of the month Tekemt (October). He was seventy-four years old when he died; he had served as a deacon for forty-seven years and as a priest for nine years, he led the life of a monk or ascetic for nine years, and for nine years he seems to have lived a life of peace.
Following the narrative of the life of Maba’ Séyon comes a description of his abode in heaven, which was built of gold and precious stones, and of certain events which have little apparent connexion with the saint. The visions which are described at the end of the work are inexplicable to me, but they are of considerable in- terest as revealing ancient, native Ethiopian opinion concerning the abode of the dead, and their state in the life beyond the grave. The central figure of all these is, of course, Maba’ Séyén, who is made to dwell with the saints and to enjoy the closest friendship with the Deity and His saints; his hardships and sufferings upon earth are supposed to have procured for him the highest honours in heaven, where his merits are declared to have been so great that Christ
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 25
promises to give him as a personal gift the souls of one half of those who are dead and of those who are alive. It is idle to attempt to judge such a work as the Life of Maba& Séyén by Western standards, or to compare its excessive anthropomorphism with the spiritual views of Western nations. The composition reflects the religious ideas and thoughts of Christian Ethiopia, and is of the highest value as represent- ing a phase of religious thought which for many centuries existed among a large section of one of the greatest southern branches of the Semitic race.
PaleAG Brel
A priest sitting in the fore-part of a church and reciting to a congregation
of men the story of the Life and Miracles of Maba’ Séyén.
TRANSEATLION.
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON.
[Fol. 2a]. IN THE NAME OF THE FATHER, AND THE SON, AND THE HOLY GHOST, ONE GOD, WE WILL NOW WRITE THE BOOK FOR THE COMMEMORATION OF THE REDEEMER, WHICH SHALL BE RECITED EACH MONTH IN THE HOLY PART OF THE CHURCH. HE IT WAS WHO REVEALED TO MABA’ SEYCN THE PLANS OF REDEMPTION WHICH WAS TO BE GIVEN UNTO THE BELIEVERS, AND WHICH WOULD BE A STONE OF STUMBLING TO THE HYPOCRITES. WHOSOEVER SHALL PAY HONOUR TO THIS FESTIVAL IN THE POWER OF HIS CROSS SHALL BE PRE- SERVED; BUT WHOSOEVER SHALL TREAT IT LIGHTLY, AND SHALL HOLD IT IN CONTEMPT, SHALL BE REMOTE FROM THE PORTION WHICH FALLETH TO THE LOT OF THE SAINTS. WHOSOEVER LOVETH OUR REDEEMER LET HIS HELP BE WITH THE SOUL OF THE SINNER HIS SERVANT TAKLA HAYMANCT, AND WITH HIS BELOVED [WIFE] WALATTA SEYCN, FOR EVER AND FOR EVER! AMEN.
Hearken now, O all ye who are of the company of Christians, with the ears of the heart, and celebrate the commemoration of the death of our Redeemer Jesus Christ Who died on our behalf, for He was crucified, and suffered, and died that He might redeem us from the service of Satan. [Fol. 26] Have ye never heard how He shall celebrate the commemoration of all the saints, and how He shall reign as king with them in Mount Zion? And besides, he who shall celebrate the commemoration of our Redeemer shall obtain the kingdom
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA SEVON. 27
of heaven as an act of grace, “And each month” [the Lord saith] “five thousand souls, and each Eve of the festival [of the commemo- “ration of My crucifixion] three hundred and forty souls, shall be “given as a reward [to .Maba’ Séyén] through My crucifixion. And the Lord shall make them beautiful with ornaments of gold, and with precious stones, and with crowns, and with the apparel of light. And the bread which shall be prepared for His commemoration shall be- come like unto His holy Body, and the wine which shall be in the cup like unto His precious blood. “And whosoever heareth the rumour “of Maba’ Syn afar off by reason of one saying, ‘There is a man “who celebrateth the commemoration of the Redeemer’, and the words “please him, and he loveth Him, even though he be not able to go “land be present at the festival], upon him will I shew mercy, saith the Lord. Praise be unto Him Who revealed Himself unto Maba Séyén, not by the things which are produced [Fol. 3a] by the mind, nor by discourses, but He Himself spake unto him with His own voice! Praise be unto God Almighty Who hath given Maba’ Séyén power over both angels and men! Moses and Aaron praise Him, and hold converse with Him, and when He speaketh unto them, they accept [what he saith] He is nigh unto those who call upon him, and He performeth the wish of those who fear him; and He maketh the angels to have the desire to visit Him. He came into the world that He might make Himself known thereunto through the Virgin, and He took upon Himself flesh of the flesh of the holy Virgin Mary, putting it on when He saw [meet so to do] And John, who spake concerning Him, saying, “I saw the Holy Ghost* in the “form of a dove of flesh”, baptized Him; and His Father also said,
St. John i. 32. This quotation is probably made from memory, for the Gospel reads, CX 5 72.0: ቅዲስ ፣ no: ATT: ርግብ ፣ ATH: LOCL : AIPA ፣ OME : ዲቤሁ ። Gs
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 28
‘I am well pleased at Him; this is My Son: whosoever loveth Him “let him hearken unto Him”.* And He wrought many wonderful things, and performed miracles, as the Evangelists have written concerning Him. And the guards [Fol. 39] of Sapira laid hold upon Him, and they brought Him before Pilate, and the wicked Jews crucified Him, and bound a crown made of thorns upon His head, and they smote His head with a reed staff, and they made Him drink vinegar [mingled] with gall; but He did not curse them, although they cursed Him. And He died on the Eve of the Sabbath to redeem us, and they buried Him in the field of the potter, and on the first day of the week He rose a living Being. And He will make to rise and will vivify those who believe in Him, and He will come again and will punish those who smote Him. So then, praise ye Him Who is thus God, and give thanks unto Him, and sanctify Him, and bless Him, for His Name is holy and blessed. May His help be with the soul of the sinner [His servant] Takla Haymanot, [and] with [that of] his beloved wife Walatta Séy6n, for ever and for ever! Amen.
* St. Matthew iii, 17. The Gospel reads, NYE : PAE : MAG? i HAC: HOE i voCr :
[Fol. Sa] GIVE EAR, O YE HOLY FATHERS AND BRETHREN, YE CHILDREN OF THE CHURCH, BOTH MEN AND WOMEN; AND I WILL RELATE UNTO YOU [THE STORY] OF THE CONFLICT OF THE BLESSED TAKLA MARYAM, WHO WAS SURNAMED MABA’ SEYON. MAY HIS BLESSING BE WITH THE SOUL OF THE SINNER HIS SERVANT TAKLA HAYMANOT, AND WITH HIS BELOVED [WIFE] WALATTA SEYON, FOR EVER AND FOR EVER! AMEN.
AND MOREOVER, WE WILL RELATE TO YOU SOME FEW OF THE MIRACLES WHICH MABA’ SEYON WROUGHT; AND HOW OUR LORD JESUS CHRIST APPEARED UNTO HIM; AND [WE WILL TELL OF] THE GRACE, AND THE GIFTS, AND THE HELP, AND THE AFFECTION, AND THE GRACIOUSNESS, AND THE GOODNESS, AND THE MERCY, WHICH HE BESTOWED UPON HIS SERVANT; AND OF HOW HE, BY DOING GOD’S WILL, OBTAINED POWER WITH THE ALMIGHTY; AND OF HOW THERE IS NO MARVELLOUS THING WHICH HE IS NOT ABLE TO SHEW FORTH BY MEANS OF HIS SAINTS.
Now there was a certain man whose name was Habta Séyén, who walked in the right way, and did not stand in the path of the sinful; he sprang from the tribe of Rabban Samuel, a man of high rank, the princely [Fol. 54] star of light, and his country was Anda- gabtan, and he was of noble family and of high and distinguished birth. And he was a good man in all his ways, and he was gracious in his ministration, and he was at peace with all men by reason of his mildness of manner; and he loved to pray without ceasing. And his wife was a noble lady also, and her name was Séyon Téktin; and she was pleasing unto God Almighty in all her ways. And Habta Séyén and his wife lived together in love and peace, and in undefiled intercourse according to the laws of olden time. And they
H
AMIS; UL,
PIL,
Séyén Tekin, wife of Habta Séyén, nursing her child Maba’ Séyén.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 30
made supplication unto God that He would give them a beautiful son, and they made vows unto Him, saying, “If we get a son we will certainly call him ‘Maba Séyén’”
And it came to pass after a few days that God heard their prayers, and He graciously bestowed upon them a son who was both beautiful in form, and fair as a flower in appearance, and al- together lovely; and his kinsfolk rejoiced [Fol. 6a] and they gave unto him the name [“Maba Séy6n”] which they had vowed to give him aforetime.
And it came to pass that when the child had grown a little, a certain priest who was on a journey came to that city, and the child’s father received him into his house according as it is written, [A man] shall make him ( @, a priest) to dwell in his house”. Now the wandering pilgrim had with him a picture of our Lady Mary with her beloved Son, and when he lay down to sleep he placed it above his head; and in the morning he rose up and went away on his journey and forgot the picture. And the child found it, and he pressed it to his breast, and kissed it, and he rejoiced in it exceed- ingly; and he would not give it up to any person, but hung it about his neck. And when his father saw it he was grieved and said, “Whatever shall I do? If I keep the picture here with me it “will become unto me [an occasion] of sin, inasmuch as it be- “longeth not unto me. Where can I find the man that I may give “it [back] to him?” And it came to pass that one day he met the man, and he said unto him, “Why didst thou leave thy picture in “my house? I have been expecting thee to come back again to “my house [for it]; wherefore didst thou tarry? (Fol. 66] But now “that I have found thee, take thy picture for God Almighty’s sake.” And the man said unto him, “Who found it?” And he replied,
I. Maba’ Séyén showing the picture of the Virgin and Child which belongs to the sleeping stranger, to his father.
a 1
a p “ae, Wf
11. Maba’ Séy6n, with the picture hanging from his neck, sitting on his father’s knees.
III. Maba’ Séyén learning to read the Book of the Psalms which he holds in his hand; near him are his father, or teacher, and his companions at school.
PIA
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 31
“Now he who found it was [my] little son, who loveth it very dearly. “For, from the time when he found it even until this present, he would “not give it up to any other person; and I could only take it from “him by force to give it unto thee.” Then the owner of the picture said unto him, “Though it may be pleasing unto him, yet unto me “would the picture [say] ‘Let me not pass out of thy memory’; let “the child whom it hath pleased have it, for through it he shall be “safe in the judgment.” So the two men made friendship each with the other, and each returned to his own country; and the father of the child marvelled at the grace which had come upon his son.
And it came to pass that when Maba@ Séyén had come to the age when he ought to receive instruction in doctrine, [his father] taught him. the Psalms of David and the Books of the Law; and he was appointed to be a deacon. And when [his father] saw that he was wise and understanding in all his conversation, and that his singing [Fol. 7a] was sweet, he stablished him in the Mary Chapel of the Monastery of Saint John that he might learn to chant the Psalms, and to sing [the hymns and service]. Now there dwelt there [an Abbot] who was the teacher and spiritual ruler of all the region of Anldal- gabtan, and to his care and to that of all the monks did Habta Séyon commit his son; and they all.loved him. And Abéna Simon and Abtna Abtkir said unto him, “What is thy name?” and he said unto them, “Maba’ Séyén”. And they said unto hin, “It is not meet “that thy name should be like that of the master of all [the monks], “for thou art [only] a child, and thy name shall therefore be ‘Takla “Maryam” By his pastors and masters then thus was Maba’ Séyon called, and by his kinsfolk [he was also called] “Takla Maryam”; and he became as it were two persons [fiferaiiy, twins]. And he learned
to sing and to chant, and he studied books of learning of all kinds, Hs
I. Maba’ Séyén sucking the blood from the wounded toe of the young man who had just received the Sacrament.
—————
11. Maba’ n catching in a vessel and swallowing what had been vomited
by a young man who had just received the Sacrament.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON.
32
and he taught himself discipline by means of fasting and prayer, and [he learned] to become a painter and a writer, and he was perfect [Fol. 74] in all kinds of spiritual work. May his help be with the soul of the sinner [his servant] Takla Haymanét, and with his beloved [wife Walatta Séyén] for ever and for ever! Amen.
[Fol. 9a] And it came to pass one day, as the folk were going forth from the church, that a certain young man, who had partaken of the Eucharist and was returning from the church, struck his foot a violent blow [against a stone]; and the blood ran down from it on the ground. And the youth Maba’ Séyén, who was filled with under- standing, saw him and felt his heart beat, and said, “Let my blood “be shed for him”; and he followed after the young man until he arrived at his house. And as he went along he ate up the blood of the young man as it dropped from him, and [in the house] he brought his toe nigh [unto his mouth], and sucked the blood therefrom until it ceased to flow. Now this he did in honour of the Body and Blood of our Lord [which had entered into him]. And when his neighbours saw him swallowing the blood mingled with the dust, some of them laughed, and some of them marvelled at his understanding.
And again it came to pass on a day that a certain young man who had partaken of the Eucharist vomited everything which he had eaten and drunk; and the blessed man, having caught what he had vomited in a basin, ate and drank it up. And through his love for our Lord: Jesus Christ [Fol. 94] he left nothing of it whatsoever; and the vessel was [as clean] as if he had washed it with water.
[Fol. 104] Now when the kinsfolk of Maba’ Séyén saw that he had arrived at the estate of manhood, they would have betrothed
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 33
to him a maiden according to the custom; but he straightway refused to be betrothed to a maiden, and spake unto them saying, “I do not “desire this thing, and I will not return to the world’, for I have “dedicated my virginity to my Lady the Virgin Mary and to my “Lord Jesus Christ, so that I may become their servant. What can “I gain in this world except sin? For, as Paul saith, ‘He who “hath married a wife meditateth how he may please her; but he who ds not married to a wife meditateth how he may please God Al- “mighty. And when they heard the words of the youth they let him alone, and those lovers of righteousness did not force him [to marry]; and they said unto him, “Be thou according to thy desire, “and thou shalt become our guide unto the kingdom of heaven.” And straightway they gave thanks unto the God of righteousness because He had given them a handsome son [Fol. 114] who was a lover of Christ and was bold in the faith.
Then Maba Séy6n made a proclamation concerning himself,
=
and he declared that he would become a dwelling-place of the Holy Spirit; and that righteous voice lied not, for he became even so. And he joined himself unto God Almighty by fasting, and by prayer, and by watching, and by love, and by innocency, and by lowliness, and by patience, and, by keeping his lips from vain and evil words, and from calumny, and from lying, even as it saith in the [Book of] Prophecy, “The lips of the priests shall keep the Law and the precept”;
* This indicates either that Maba’ Séyén had not definitely become a monk for life, or that monks of the lower grades were allowed to marry.
= r Corinthians VII. 32, 33. The text usually reads: — ANP: Hx.eውhበ ፤ ሔል የ ፡ ሰጸገዚጸብሔር : በዘቫየሠምሮ፣ ሰጸንዚጽብሔር ። OHAW-AN : ይሄሲ ፣ NST: HE ፣ ዓሲም : በዘሆሠም ራፎ፣ ሰብጻሲቱ።
I
ANS; We
PLA
2 iS 8 9 a n
=
B 3 O
B=) © <= 9 = a I) = Fa <O as n
Kr
bra F
Ga
Ib
receiving Maba’ Sé
111. Gabra Krést6s teaching and
5
11. Gabra Kréstés embracing
e Maba’S
exhorting
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SikYON. 34
and David [also] saith, “Restrain thy tongue from evil, and thy “lips* that they speak not guile.”
And it came to pass that from the time when Maba’ Séyén took upon himself the yoke of the monks, he rode upon neither horse, nor ass, nor mule; and he slept neither in a bed nor upon a mattress, but upon ashes strewn upon the ground. And he used to set a stone upon his chest [Fol. 116]. By night he toiled with it [lying] upon his neck, and by day he put it upon his head; when he stood up he would bear it upon his head, and when he bowed himself to the ground in prayer he would set it upon his back. Now this stone was as much as a man could carry. And he used to do this con- tinually except upon Sabbaths and Festival days, throughout which he was wont to sing psalms and spiritual hymns, so that his body might have no peace until the end of the day of the festival.
And it came to pass one day that a certain man was sent unto him from the blessed Saint Gabra Kréstés, the anchorite of the city of Damat’, whom God Almighty had visited and had made to know all things by the might of the Holy Spirit. And he whom Gabra Kréstés had sent unto Maba’ Séyén said unto him, “Come, “let us foregather, for I have [to tell thee of] a matter of the Spirit “which I have seen concerning thee.” And Maba’ Séyén said unto the messenger, “How had Gabra Kréstés knowledge of me?” And
t Psalm XXXIV. 13.
2 The ordinary version has @n¢G@éni.: In every other respect this quotation is accurate.
3 A Province of Goyam between Agawmidir and Abawi; see Conti Rossini, Catalogo dei nomi propri, p. 22; Ludolf, Hist. Aeth., 1. 3. 16.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. Bb
he replied, “I know not how he knew concerning thee.” Then the blessed Maba’ Séyén said, “Let the will of God Almighty be done, “and let Him [Fol. 12a] bring me unto Gabra Kréstés.” And straight- way he rose up and set out on the journey, and he arrived at the place where Gabra Kréstés was, having travelled in that day three days’ journey. And it came to pass when Gabra Kréstds the anchorite saw him that he rejoiced, and he embraced him with a spiritual embrace and said unto him, “How hast thou fared, O my son?” And he replied, “Through thy holy prayers, O my father, I have come safe “and sound”; and they discoursed together concerning the things of righteousness. Then Mab’ Séyén said unto Gabra Kréstés, “Why “hast thou called me, a sinful man whom thou knowest not, hither?” And he replied, “I both know and have seen thee.” And Mabd’ Séyén said unto him, “How hast thou known me? Tell me, for “Christ's sake, where thou hast seen me?” And Gabra Kréstፅs spake unto him, saying, “According to that which was usual for me, a bright “cloud came, and bore me along, and brought me into Jerusalem “unto the grave of our Lord. And I drew nigh to the altar to partake “of the Eucharist along with the saints; and when we had partaken “we came back so that each man of us might depart to his own “country; now, some of us were borne along upon the cloud and “some of us upon the wing of the spirit. And thee I saw in the place “where God had made us to assemble [Fol. 124] so that He might “bestow good gifts upon us” And Maba’ Séy6én said unto him, “Father, since the matter was thus, why did not I also have knowledge “of thee when I was there?” Then Gabra Krést6s made answer unto him saying, “O my son, He turneth back many without making them “known to each other when they come to partake of the Eucharist;
“thou wast there at the time [appointed by] Him, and unless the time T2
PIL ANIONS, WAL
Gabriel in his church.
AM
n receiving the mark of the priesthood from
abriel the Bishop in the presence of the brethren.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MAB SHON. 36 “had been appointed by Him, it would have been impossible for thee “to be there. Listen, then, and I will tell thee. When it is right that “people who are in the world, both men and women, should, by reason “of their good works, partake of the Eucharist before those men who “are monks, He permitteth them to do so; but the saints grieve be- “cause those who are in the world precede thems
And it came to pass that when the blessed Maby Séyén heard this he marvelled, and was struck with wonder. Then he asked Gabra Krést6s questions concerning the doctrines and the works of righteousness, and concerning the rules of the monks, even as it is written, “Ask thy father and he shall tell thee” And Gabra Kréstés taught him and instructed him in all the [Fol. 13@] works of right- eousness, and he prophesied saying, “Thou shalt become a priest, “and many shall be saved through thy beatitude, and shall be “sanctified through thy words; but first of all, lay firm hold upon the “love of our Lord Jesus Christ” Then he blessed him and sent him away in peace, and Maba Séy6n returned unto his own country glorifying God Almighty, praised be He! And it came to pass that he went to Abba Gabriel the Bishop together with many of the brethren, and he received the mark of the priesthood, and became a priest. And he ministered as priest with the Body and Blood of our Lord, and he lifted up the precious Eucharist even as priests are wont to lift it up. May his help be with the soul of the sinner
= Gabra Krést6s wishes Mab Séyén to understand that God had brought him to Jerusalem to partake of the Eucharist before himself and his brother ascetics because the excellence of Maba’ Séydén’s spiritual life was greater than theirs; this being so he was in duty bound to become a monk.
2 J, e., of the ascetic life,
AGE NIE
ARONA nae PROS PESOS
yon administering the Sacrament and admonishing the recipients t to bite the bread but to swallow it unbitten, because the Virgin Mary who has appeared unto him with tears running down her face, has told
him that she is greatly moved when the bread, which is the Body of her Son Christ, is bitten by the teeth of those who take it in their mouths.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MAB SEYVON. 37
his servant Takla Haymandét, and with [that of] his beloved [wife] Walatta Séyén for ever and for ever! Amen.
[Fol. 15a] And it came to pass on a certain day that a great miracle was made manifest, and Maba’ Séyén who was offering up the incense before the altar saw it, and spake, saying:—“When the “priest had gone forth to read the Gospel, I saw the Offering moving “about hither and thither upon the paten. And when I had lifted up “the covering thereof with my hand so that I might know what had “happened, I saw a veritable white Lamb there; and I was greatly “perturbed, and I covered up the paten as it was before. And when “the priest had ended the reading of the Gospel, and had pronounced “the prayer of consecration, he turned and made the bread ready, “and we all received it, men and women alike. Now this appearance “continued for three days.”
“And again it came to pass on a certain day that I was sent “to minister along with another priest, and that at the time when the “Eucharist was being received an awful thing happened. I saw a “woman of august and venerable appearance, shining with light, but “tears were streaming from her eyes, and I was horribly afraid. And “she answered and said unto me, ‘Dost-thou see how the people are “crushing the [Fol. 159] beloved Body of my Son with their teeth? “When I see this my own bowels also are consumed. Is it possible “that they imagine that my Son is dead, and that they do not know “that He is alive?” With such words did our Lady Mary speak to him; and he also wept by reason of her weeping. And Maba’ Séyén spake unto the priests and deacons and unto the men and women
of the congregation, saying, “Bite not the bread with your front teeth, K
As; WANE,
PLA
+ “© [=| << E iS ry << = FE aS 4 Gs [=| =) = 3 ep) al 8 BH vo n a x 3 on 4) vo He)
éyén
at the Monastery of Libanés.
Maba’ S
THE HISTORY OF TARLA MARYAM WHO WAS SURNAMED masa’ Si SEYON. 38
“neither crush ye it with the teeth of your jaws, but [touch it] only “with your tongues and with the roofs of your mouths(?)’; and by reason of these words the people ate it reverently. Now, though some folk paid heed to them others did not, but they derided Mab Séyén, saying, “The Lord in the Gospel saith, ‘Eat my body’, but “this man saith unto us, ‘Ye shall not eat [it/.” And it came to pass that when he heard that [some of them] derided him, he said, “I have “only commanded that they shall not eat unto [their own] slaughter; “but let them not imagine that I have spoken unto them on my “own authority. However, I have delivered myself, [Fol. 16a] and it “is for each and all of them to know [this].
[Fol.17@] Then Maby Séyén rose up and went to the Monas- tery of Libands in order to receive a blessing at the grave of our father Takla Haymanét. And one of the saints who was praying in the church on the first day of the week, whilst the priests were chanting the psalms and hymns for the Pentecost festival, on the day of the honourable commemoration of his festival, said to him,? “I saw a man of comely and venerable appearance, who was our “father Takla Haymanét*, administering the Eucharist, whilst a multi- “tude of priests and deacons stood round about him. And straightway “he beckoned to Maba’ Séyén, and gave him the bread of the “Bucharist, and held him firmly with his right hand; and after him “he gave is cere | to the others.” And when he heard this he
: St. Matthew XXVI. 26. D2: imam | NAG: HO-AE : POR
2 Read na:
3 I. e., to the writer of this history.
4 Takla Haymanét is said to have died on the night of the 27th of August, but he is commemorated on the 24th of August; see the Calender in Ludolf, Hist, Aeth., (Nahassé 24 th) Commentary, p. 426. According to one authority he died aged 103 years
I. Saint Takla Hayamanét giving the sop to Maba’
before the other members of the congregation. JEANIE EX
NW NNN
[I
NNN | | NE NAN
I]. Samuel the Prophet appearing unto Maba’ Séyén in a cloud of light.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ sitvON. 39
rejoiced, and gave thanks unto God Almighty; and he returned in peace to his own country.
And it came to pass one day as Maba’ Séyén was standing in the high place, on the twenty-ninth day of the month Tekemt’, that he saw above his head a cloud of light, wherein appeared a man [Fol. 176] whose face shone with light; and his beard fell upon his broad breast, and in his hand there was a cross of light. And he said to Maba’ Séyén, “Peace, O my son”; and he replied “Who art “thou2” And the man said unto him, “I am Samuel thy father whom “God hath sent unto thee that I might visit thee and find out what “is thy sorrow by reason of which thou weepest before God Al- “mighty.” And Maba’ Séyén said, “My sorrow is great”; and Samuel said unto him, “Sorrow not, neither be cast down in any way, for “God Almighty is with thee” And Mabi Séyén said unto him, “Remember me in thy prayers”; and Samuel answered and said unto him, “How could I possibly omit thee [from them]? And now, no “evil whatsoever shall befall thee.” And saying these words he blessed Maba’ Séy6n, and went his way from him. And Maba’ Séydn gave
and 45 days, and according to another, 99 years, 10 months, and 10 days. At one time of his life he ate and drank only once a week, on Sunday, and one of his feet rotted off in consequence, and was buried by his disciples in the. church. When he had led this life for seven years, Christ appeared unto him and told him that his end was nigh, and that his body should remain buried for fifty-six years, after which time it should be removed, and a large monastery should be built over the place where it would lie. The translation of his bones took place on the 12th day of the month Génbét (= 7th of May), in the twenty-fifth year of the reign of Saifa- Arad, i. e., A.D. 1367. See Conti Rossini, JI Gadla Takla Haymédnot, p. 46ff.; Basset, Etudes sur I Histoire a’ Ethiopie, p- 101; Ludolf, Ast. Aeth., Commentary, Dp. 416. ‘
* J. e., 26th October, a day of the commemoration of the birth of Christ, AE Ys nCስቶስ ፤ Samuel the Prophet is commemorated on the ath of Sané, i. e., May 3, and on the 27th of Nahassé, i.e. August 20,
Ke
AGATE xe
Saint Takla Haymandt conversing with Maba’ Séyén at the Monastery of Libands (?).
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 40
thanks unto God Almighty and said, “Let the name of Him Who “hath searched me out in the plenitude of His mercy be blessed.”
And again, on the fifth day of the month Hamlé*, at the hour of night, when the sixth day of the week was about to dawn, the Apostles appeared unto him and gave him the salutation of peace; [Fol. 186] and Peter administered unto him the Eucharist. And multi- tudes of the righteous and of the martyrs used to visit him continually, but if we were to attempt to write down the names of each of them [our] discourse would become inordinately long. And similarly the grace of our Lord visited Maba’ Séyén. May his help be with the sinful soul of Takla Haymandét, and with that of his beloved [wife] Walatta Séyén for ever and ever! Amen.
[Fol. 194] Then Maba’ Séyén diligently kept with honour the festivals of the Lord, both those of His Nativity* and of His circum- cision’, and all the festivals of the Son, as well as [those of] the first day which is the Sabbath. And besides all [these] works of excellence he praised God and sang hymns to Him with music continually [with a voice] like unto thunder; and moreover, he did this also on the festival
* 1, e. July 29, the day of the commemoration of the Apostles Peter and Paul, and of the “seventy disciples”, RCEAY : 0%:
= The birth of Christ was commemorated on the 29th of each month.
3 The Conception of Christ was commemorated on the 29th of Magabit, i.e, March 25; His Circumcision on the 6th of Tér, i. e., January 1; His Baptism on the 11 th of Ter, ie., January 6; His Flight from mM: to #029": on the 6th of Hédar, i e., November 2; His Fasting on the 4th of Jakatit, i e., January 29; His Flight to Egypt on the 24th of Génbét, i, e., May 19; His Entrance into Jerusalem (Feast of Palms) on the 22nd of Magabit, i. e., March 18; His Transfiguration on the 13th of Nahassé, i. e., August 6; His Passion of the 27th of Magabit, i. e., March 23; His Resurrection on the 29th of Magabit, i. es March 25; and His Ascension on the 8th of Génbdt, i. e., May 3.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 41
of our Lady, the holy Virgin Mary. Now unto other folk he gave admonition, and exhorted them carefully, saying, “Make ye not the “festivals of the saints like unto the festivals of our Lord.” And for the angels he invented festivals, and for the saints he made festivals of sanctification; and he stablished orders of men for the series of the festivals of the Son, and for the festival[s] of her who gave Him birth, the Virgin Mary” And he spake unto them, saying, “Let us neither “eat nor drink, and let us give unto the Lord the portion which is “His, but the portion which belongeth to her who bore Him, the “Virgin Mary, let us give to the poor, and to the needy, and to “those who are with child. And for ourselves we will do nothing “except after [Fol. 20a] we have brought in according to their names “those who are gathered together and have given [their portion] unto “them.” And they said unto him, “Command us according to thy “wish.” And he said unto them, “For my part I desire that we should “give the one half [of what belongeth] to our company; but let us “be satisfied to give less, and we will make one third to be their “share.” And all those who were gathered together agreed [to this}. Thenceforward, on all the days of the festivals of the Son, he made the prayer for the gift of good things to come first, and then he divided the offerings of food into portions for three tables; and the portion of one of them he gave to the poor, and the needy, both men and women alike, and to the aged, and to those who were with child, and to the destitute, and to those who were ready to perish.
* The conception of the Virgin Mary is commemorated on the 16th of Tahshash, i.e. December 12; her birth on the 10th of Maskarram, i. e., September 7; her entrance into the Temple on the 3rd of Tahshdsh, i. e. November 29; her purification on the 8th of Yakatit, i. e., February 2; her death on the 21st of Tér, i. e., January 16; and her ascension into heaven on the 16th of Nahassé, i. e. August 9. A festival in honour of
the Virgin was celebrated on the 21st of each month. L
PEATE
Saint George, by the command of the Virgin Mary,
riding to gather together the saints to the feast
which Maba’ Séyén has made in honour of her
nativity.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 42
And after he had given them both meat and drink, they all gave thanks and cried out, saying, “Praise be unto God Almighty Who hath “created us that we may render service unto Him”; and then Maba’ Séyén made ready a table for himself and those who were with him. And on the day of the festival of the nativity of our Lady Mary, the mother of God, he invited the priests and the deacons, and made a feast for them; and he made them sit down and he himself ministered unto them. (Fol. 206]. And many of the saints said, “And straightway “we saw our holy Lady, the Virgin Mary, going round about along “with him as he went about ministering. And calling unto Saint “George, that star of glory, she said unto him, ‘Go and bring to- “gether the saints who are in heaven, and those who are upon earth, “from. [their] cells and caves, in order that they may be gathered “together in honour of my nativity to my beloved Maba’ Séyén, for “T and my Son will keep the feast here. And straightway Saint “George mounted his horse and did as she had bidden him to do; “and the saints were gathered together, and our Lord came down ‘(from heaven], and there was great and marvellous glory in that “place. And seventy priests went round about with him burning in- “cense in their censers, but as for the multitudes of people who were “gathered together there, no man knoweth their number except God “Almighty. And preparations were made for celebrating the service “of the Mysteries of the heavenly [Fol. 21a] Queen, and the Eucharist “was administered unto those who were gathered together. And the “rejoicing was great among all people, and was continued for three “whole days after the day of the festival had passed.”
And again, a certain man who was arrayed in the glory of virginity said, “As I was going to the Mary Chapel on the festival
I. Maba’ Séy6n feeding the II. Maba’ Séy6n sitting at meat and PLATE XIL poor and needy. ministering unto his companions.
III. Maba’ Séyén, accompanied by Christ and the Virgin Mary, ministering
unto the saints whom Saint George had gathered together by the ’s orders on the day of the celebration of the festival of her On the right are priests with censers.
Virgin
“of her nativity, I found myself in the company of a man who, against “my Wish”, urged me and brought me into his habitation, and I tarried “there. And about the time of midnight I looked out upon the wide “expanse of the country, and behold, it was filled with the saints and “with those who were arrayed in the glory of chastity, and I myself “stood up along with them. And straightway the heavens were rent “asunder, and there was mighty dread [upon them], and a cloud “of light like unto the sun descended, and out from it there came an “august Child, from whom went forth lightning among the saints [that “were there]. And Maba Séyén rushed forth and took hold of the “Child, and they embraced each other’s neck, and kissed each other. “And the saints marvelled and disputed among themselves for what “reason so great an act of grace had been shewn unto him. [Fol. 214] “And some there were who said, ‘It is because Maba’ Séy6n celebrateth “the festival of the nativity of His mother, and the Child is pleased thereat; but in our opinion [his coming was as much as to say], “IT am sorry that I did not come to thee [before]. And thus indeed “did the Child speak to Maba’ Séyén who, when he heard it, rejoiced, “and in future time celebrated the festival with still greater honour. “And each month” he paid honours unto her by reason of the majesty “of her nativity, and on the sixteenth day [of each month] he celebrated “her honourable ascent into heaven. And it came to pass that many “miracles and wonderful things were wrought during the festivals of “our Lady Mary.”
And Maby Séyén spake continually unto the Virgin Mary, saying, “Look thou upon me, and be not thou ashamed of thy servant.”
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and his companion are led by ni
, but he is put to flight by the Lamb of Life which comes
down from heaven in answer to the prayers of the saint.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 44
And he began to fast with severity in order that he might yoke himself unto God Almighty. And he made bonds and fetters for his legs, and chains for his hands and sides, and for his loins also did he make bonds; and on the days when he fasted he put on sack- cloth beneath his garments in order that men might not know [that he was wearing it], And he ate [Fol. 22a] once every three days of the herbs of the field, and by reason of the exceedingly great pain of his fasting he used to go and stand in the water of the river until the flesh of his body wasted away. And it came to pass one day that a certain man from among those who were with him asked him, saying, “What dost thou see in front of thee when thou goest down “into the river at night time?” And he said unto them, “What shall “IT not see in front of me and in front of you And our father Maba’ Séy6én gave praise unto God Almighty, and said, “Whenever “I go forth from my habitation, a brilliant star appeareth and leadeth “me as I watch it unto the river”; and when we heard [this] we marvelled at the good things which God worketh for His saints. And it came to pass as they were standing in the river that Satan came forth from out of the darkness, hissing like a serpent; by his wrathful aspect he made them sore afraid, but his speech was not to be understood. And our father Mab Séyén said, “Be strong in the strength of our Lord Jesus Christ”, and he made the sign of the cross [Fol. 226] over himself. Then suddenly a Lamb* descended from heaven with great majesty, and his colour
* The lamb here depicted is identical in form and appearance with the lamb which was the type and symbol of Amen-Ra, the great god of the confraternity of Amen at Thebes, from about B. C. 1700 to B. C. 700. One of the titles of this god is
YS Soo | hi ‘ int eee F p aa shefsheft ~—0 as fig, and curiously enough, this title is reproduced in the Ethiopic by the words ቢይ 27097 :
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 45
was red like that of a lion, and he was furnished with horns; and he stood on the river bank and turned himself about, hither and thither, and by reason of the awful majesty of his appearance Satan the deceiver vanished. Praise and thanksgiving be unto the Lamb of Life Who descended from heaven and delivered His servants by a nod from their adversary, the hater of that which is good; in like manner may He deliver the soul of the sinner Takla Haymanot, and [that of] his be- loved [wife] Walatta Séyén, for ever and ever and ever! Amen.
[Fol. 25 a] And moreover, I will describe unto you the virtue and the excellence of Maba’ Séyén. He said, “There came to me “an odour of life, and the smell thereof was more beautiful than the “smell of incense; and during the time [I was there in the monastery] “sometimes I was standing up, and sometimes I was sitting down, “and sometimes I was with the brethren; but never even for a moment “did the odour leave me. Then I meditated as to what had come “upon me, and I went to the saints, so that if God Almighty had “shewn them concerning the odour they might tell me. Now when I “arrived I told them all that had happened to me; and when they “had heard* they marvelled and blessed the God of mercy.” And one said unto the holy and blessed man Maba’ Séyén, “The smell of “this odour of thine is Jesus Christ, and it is His custom to give forth “an odour when He cometh unto His chosen ones; first of all He “bestoweth the gift of His scent upon them, and then He cometh and “sitteth at meat with them. Now take thou heed that thou be prepared “to see Him; and when He breatheth forth the odour upon thee pay “homage unto Him, and know thou that indeed [Fol. 259] He hath
= Read ወሰipw;
M
PEATE Xv: I. Maba’ Séyén embracing the ild on the day of II. Maba’ Séy6n offering the Christ-Child
His Nativity. a part of his apparel.
as why!
ay) be
th,
lending to another man the part of his apparel in which the ild arrayed Himself when He came to the earth to visit the saint.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 46
“come unto thee.” And when Maba’ Séyén heard this he was greatly troubled, and he said, “What can I say unto Him, for I am a sinner? “But let Him prepare me [to receive Him] according to His good “pleasure”; and the saints who were there said, “Amen”. And it came to pass that he abode there for a few days, and that the odour which came forth from him did not leave [him]. |
And it came to pass on a day, which was the twenty-ninth day of the month Takhshash’, that is to say the day of the nativity of our Lord Jesus Christ, that when he went out from his habitation to celebrate the festival, straightway a light [as] of the moon cleft the heavens; and Maba’ Séy6én prayed unto God Almighty. Then immediately he saw the doors of heaven open wide. “And there “descended, [he said] behold as it were brilliant lightning before my “sight; and when the lightning drew nigh unto me, it was the Child [Jesus], and He seated Himself in my arms and embraced my neck. “Then straightway fear and trembling laid hold upon me, and I melted “and became like unto wax. And the Child answered and said unto “me, ‘Fear thou not. I am the Child of Mary, Who was born on “this day. [Fol. 20a] And having said the words He hugged my “face, and by reason of the sweetness of His words, and of that “which dropped from His mouth I ceased to feel that my heart was in “despair. And I brought unto Him as an offering some of my “apparel one day, and when He wished to depart from me I said “unto Him, ‘O my Lord, wilt Thou go without a sign that I have satisfied “Thee? And straightway He spat His spittle upon my garments, “and said unto me, ‘Take [this], and let it be an emblem of hope for
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THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ skYON. 47
“thee, and thou shalt comfort thyself therewith. And I will never “forsake thee, and I will be with thee continually. And when He “had said this He was caught up into heaven, and I remained kissing “the spittle which had come forth from His holy mouth; and on that “day I did not partake of the Eucharist because I licked the spittle “in the place thereof.”
“And it came to pass on a day that a certain man came to “me” [said Maba’ Séyén] “and said unto me, ‘Lend me some of thy “raiment, and I lent him a garment which was a portion of my “apparel. And straightway there came unto me a certain monk from “a distance, and he spake unto me harshly, saying, [Fol. 264] ‘I have “seen a vision concerning thee. And 1 said unto him, ‘What is it? “And he said unto me, ‘There came unto me a young man of beautiful “appearance, and he stood at my head, and spake with me in a dream “saying, Hearken unto me concerning Maba’ Séyon. I came unto “him, and I embraced him, and I spat my spittle upon his garment’, “cand I rested myself in confidence therein; but now he has lent the “‘oarment to another. And I said unto him, Who art thou? And “the said unto me, He knoweth me. But now, speak [in answer] to “what I say unto thee” And it came to pass that when our father Maba’ SEy6n heard this he fell upon his face and wept exceedingly. Then he went to the Mary Chapel and came unto our father Timon, who was full of the spirit—now Timon was his spiritual father—and he said unto him, “Hear, O my father, what hath come upon me”; and he told him everything which had happened. And when Abba Timon had heard these words from him, he rejoiced and said, “Verily,
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THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABH’ SEYON. 48
“my son, thou art he [Fol 27a] in whom the only begotten Son of “Mary is well pleased; be not thou sad, because He hath revealed “His mercy unto thee; if He be about to take vengeance upon thee, “then will He shew His anger unto thee in secret” And Maba’ Séy6n said unto Abba Timén, “Set me a penance, O my father, be- “cause I have sinned against the Child and have lent the garment “unto another”; and he set him a penance according to that which was meet for him. And Abba Timon said unto him, “Thou shalt “never wash that garment wherein the Child was enfolded and whereon “the son of God Almighty spat; and thou shalt fold it up and shalt “guard with purity that which hath flowed for thee from the mouth “of the Child of the Virgin upon that which was thy covering.” And they discoursed together concerning the mighty things of God Almighty.
And Abba Timon said unto the blessed Maba’ Séyén, “Hearken “unto me and 1 will tell thee [a thing]. As I was walking in the “eastern part of the church at the time of the third hour after noon, I “met the Child and His Mother; now they were shining with. glory “and ‘splendour, [Fol. 276] and straightway I was greatly perturbed. “And I said unto them, ‘Peace be unto you, and they replied, ‘The “peace of Christ be upon you’. And I said unto them, ‘Who are “you both? for the sight of you terrifieth me exceedingly’. And the “Virgin answered and said, ‘I am the lily of the valley of virginity’. “And then the Child said unto me, ‘I am Jesus of Galilee’; and when I “heard [this] I bowed down to His feet in homage. Then the Virgin “raised me up and embraced me, and the Child took my mouth and ‘kissed me, saying, ‘Let there be a sweet odour to the priesthood of “Timon’; [and with these words] they departed from me.” And when Mab Séyén heard these words, [and knew] that Timon should be
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEVON, 49
sweeter than honey and sugar, he marvelled at the graciousness of the act, and at the beauty of the memorial of the meekness of Timon [which had been shewn] by the son of God Almighty, and at the goodness of the spiritual ships our Lady Mary. Then the young man Maba’ Séy6n was blessed by his father, [Fol. 28a] and he came back in peace to his own country.
And it came to pass after a few days that the blessed man Maba’ Séyén called a certain poor deacon unto him and said, “Art “thou able to keep a matter [secret] if I tell it unto thee?” And he said unto him, “Yea, father” And Mab Séy6én said unto him, “Wilt thou bind thyself by the power of Peter and Paul that thou “wilt: not relate it to any other person during my life? After my “death thou mayest do as thou pleasest.” And the deacon said unto him, “Yea. Speak, O father” Then Mab Séyén said unto him, “Hearken. One day when I was praying at the time of the third “hour of the day, I wept when I remembered the sufferings and “death of our Lord Jesus Christ, and the grief and sorrow of His “Mother the Virgin. And I said, ‘O my Lady, with what feelings of “agony must thou have gazed on the crucifixion of thine only be- “gotten Son when He was naked, and on His scourging and nailing “to the cross, and on the piercing [of the side] of thy beloved One! “For He was thine only Child, and He had neither brother nor sister, ““O my Lady. [Fol. 284] Oh, how I wish that I had been holding “the wood of the cross of thy beloved One, and that I had died _ “before the soul went forth from the Body of our Lord? And as
* Both the Virgin Mary and the Church are compared unto a ship; see Dillmann, Lexicon, col. 75. N
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 50
“IT was weeping and uttering these words there came a glorious light “upon my right hand, and straightway I saw our holy Lady, the “Virgin Mary, and she raised me up, saying, ‘O Maba’ Séyén, why “dost thou weep with so great a weeping at this time? Unto me “belongeth the weeping, for I saw the nakedness of my beloved One, “and the scourging of my Child, and the nailing to the cross of my “Firstborn, and the crucifixion and death of my Only-begotten One; “but thou didst not see [these things], therefore why shouldst thou “weep.” And as she said these words, I even J, wept with her. And “we ended our weeping, and I committed my soul to her, and she “asked for my tears [and put them] in her apparel; then she departed. “In this wise did she act.”
(Fol. 31a] And it came to pass at another time that Maba’ Séy6n was standing in the church at the third hour of the day, and was praying and saying, “O my Lord and God, O my Redeemer Jesus “Christ, Thou Who art nigh unto those who call upon thee, I entreat “and supplicate Thee most earnestly not to depart from me, for the “sake of those who have been blessed by my hand; for they have “gained consolation from my words, and they have confided in me “and believed that their sins would be pardoned, not knowing that “my similitude of a righteous man is a lie. There is none pure be- “fore Thee except the blessed Mary who bore Thee; but Thou art “merciful, and longsuffering for ever. Amen.” And straightway there stood before him a young man of beautiful form, and he had the sign of the cross [upon] his apparel, and a spotless crown upon his head, and he said unto him, “Behold, I have come unto thee to fulfil “thy petition, and to bestow upon thee gifts according to thy word. J will shew mercy upon him that hath put his trust in thee, or hath
XVII.
JEAN IEE
P
II. Christ anointing Maba’ Séyén with the Essence of His Body.
= qd E on 3 © a ey © ፎ = o = ea = el oO > ጋ) N- 8 = ° = on = iE 8 Vv a a (os) a = O
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 51
“taken refuge in thy name, or hath been baptized by thee, or [Fol. 319] “hath been blessed by thy hand, or hath walked in thy precepts, and “even if I hear that he hath heard of the fame of thee afar off I will “be gracious unto him. And this I swear unto thee by Myself. I am “the Son of God Almighty, and the firstborn of the blessed Mary; “My word hath no falsehood in it, and My covenant shall never be “broken. And moreover, I swear unto thee that, when thou in the “future shalt ask of Me whatsoever thou desirest, I will hearken unto “thy petition and I will give thee according to thy wish.” And saying these words He brought forth essence from His own Body and said unto Maba Séyén, “Come hither to Me.” And our Lord anointed him so that his face and the whole of his body might be covered with the essence of Divinity; then He departed from him. And his heart beat with love for Him because of His gift, and his mind was led away captive by His beauty; and the odour which Mab? Séy6n had aforetime did not leave him. May God Almighty have [Fol. 32a] mercy upon us in His graciousness, and upon the sinner His servant Takla Haymanot, and upon his beloved [wife] Walatta Séy6n, for ever and ever. Amen. :
[Fol. 33a] In the Name of the Holy Trinity we will continue [to relate the story of Maby Séyén] for him that will read’, or will listen thereunto with his understanding.
And it came to pass that when God Almighty increased ex- ceedingly His love for Takla Maryam [who was surnamed Mabd’ Séy6n], to such a degree that He visited him to give him the covenant of mercy, and fed him from His breast, Maby Séyon meditated in
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w pla) 2 on @ s Fa <= 5 = © E Oo ES = a O ad 3 HS] G = = vo > oO n > fe = re) = 5 <= a = ©
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. Re
his heart and said, “What can I give in return to my Lord God ‘Jesus Christ, Who hath shewn His love to me so far as to be un- “mindful of my sins? And what festival can I celebrate in return for “His love? I keep with all the honour in my power the festivals of His “Nativity, and Baptism, and Passion, and Resurrection, along with “other folk, but what festival can I celebrate in His honour by myself? “And with what can I please Him?” And having said these words he prayed, saying, “O my Lord and God, reveal Thou unto me a “festival which I may celebrate—one which Thou wouldst wish to be “celebrated—and with which Thou wouldst be well pleased.” And the Lord heard his petition, and [considered] his meditation, and [Fol.- 33 6] shewed him by the Holy Spirit that he should celebrate with honour the glorious, and holy, and excellent day wherein they crucified our Lord Jesus Christ for the redemption of the whole world. And he enquired of the priests saying, “On what day was He offered up as “a sacrifice? And on what day did our Lord and God and Redeemer “Jesus Christ rise [from the dead]?” And some said, “On the twenty- “ninth day of the month Magabit, ” and some said, “According to “the Book of the Acts of the Saints* He was offered up as a Sacrifice “on the twenty-seventh day, and He rose [from the dead] on the “twenty-ninth day; and thus do the Three hundred and eighteen: “orthodox [fathers] say in the Book of Khadar*; and thus also doth “the book [containing] the discourse on the Ascension of our Lady “Mary say.” And when Maba’ Séyén learnt this he rejoiced that he had found that for which he had great desire*, namely, a suitable day
t I.e, March 25.
2 1. e., the Synaxarium.
3 Ie, the 318 bishops who met at Nicza. + A section of the Synaxarium.
5 Read HY
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 53
and one which had not been already adopted as a festival day, and which had not been employed for the commemoration of [any one of] the saints [Fol. 34@] or martyrs. ‘This day then did Mab Séy6én chose, and he loved, and beautified, and exalted and magnified fit], And all his brethren, and sisters, and children, and relatives were gathered together, and he spake unto them, saying, “Hearken ye unto “me, and I will tell you that I have tried [to learn] how we may find “life everlasting in the kingdom of heaven. For all the saints have “acquired advantage for themselves, some by fasting, and some by “abstinence, and some by leading the life of the recluse, and some “by prayer, and some by kneeling in worship, and some by watching; “but as for us, we are unfaithful folk. Come, let us yoke ourselves “to the work of celebrating the death of our Lord and Redeemer ‘Jesus Christ, for by this we shall see the face of the Lord, Who “Himself said when He gave them the Mystery of Himself, ‘When ye “celebrate [this feast] do ye it in remembrance of My death’, and in “memory of My resurrection’ Ye shall proclaim the desire that we “have to celebrate His commemoration, [Fol. 344] and let us search “out and see how He Who became the firstborn of life for us may “be well pleased with us. The death of each one of our fathers the “Apostles is commemorated on the day of his festival, whilst the “death of our Lord Jesus Christ, Who Himself created them, and “sanctified them, and chose them, and exalted them, is: not commemo- “rated in any way whatsoever; only His life-giving resurrection is “commemorated. If He had not died for us who would have risen “from the dead to give us life? And why should the remembrance’ “of His death be less esteemed than the remembrance of His resur-
* St Luke XXII. 19; 1 Corinthians XI. 24. 2 Read THhd: o
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 54
“rection? And. moreover, according to that which is meet, I desire “that no manner of work, either of the cultivation of the field, or “selling in the market-place, and no work which is done by the body, “shall be performed on the day of the festival of our Lord and “Redeemer Jesus Christ. And I desire that we celebrate the festival “with weeping, and with grief, and with exceedingly great sorrow ‘(Fol. 35 a] because of the crucifixion of our glorious Redeemer. And “now, hearken, and give your assent, O ye who are with me, so that “we may undertake and carry out this thing, whether it be for our “death or for our life” And [the priests] said unto him, “We consent: “let the will of our Lord be done according to what thou hast com- “manded us. And we set thee to be our guide unto the kingdom “of heaven, to which thou thyself art the path of righteousness.” And Mab Séyén said unto them, “Entreat ye our Lord God that He “may strengthen us.”
Now there were certain men who hated* us, and they upbraided us, saying, “They have not the power to make laws for a festival “and to celebrate it according to their own will” [And Maby Séyén said unto his followers,] “Ye shall not fear those who are our enemies, “for we will confront them with the Scriptures; and if we are not able “to answer them, let them crucify me and pierce me with the spear, “for the honouring of the death of our God, and let my death come “in this wise [Fol. 359]. For He, Who died for our sakes (whether “(the festival be celebrated] on the day we name, that is to say, “on the twenty-seventh day of the month Magabit, or on any other “day, or whether we know the day or not), knoweth our mind; and “He will neither lessen our reward nor restrain. us because we know
= Read HERA
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 55
“not [the day]. . Let us, then, be bold in our mind and strong in this “work until the. time when our souls shall depart from this fleeting
. “world” And having said these words he celebrated the festival:
honourably in peace, together with those men who were his associates and were firm in the faith like unto our father Maby Séyén. May the might of his prayer preserve his beloved one ‘Takla Haymandt and his beloved [wife] Walatta Séyon, always for ever and ever! Amen.
[Fol. 37@] And it came to pass that four months afterwards Maba Séyén beckoned unto him to whom he had told his affair _ aforetime, and he brought him into his habitation. And Maba’ Séyon wept bitterly, and his breast heaved with sobs, and straightway the man who was looking at him became terrified, and said unto him, “What aileth thee?” And Maby Séyén spake unto him, saying, “I entreated the Lord to shew me how He was crucified, and how “He was nailed to the wood of the cross, saying, ‘Shew this unto “me, so that I may weep and make lamentation for Thy sake when “T see Thy sufferings, as a memorial of Thy death. O Lord, Thou “hast said unto me, ‘Ask whatsoever thou desirest, and I will give “fit] unto thee’; shew me now that which I ask of Thee, and treat “not lightly my expectation, for Thou art my father and my mother, “cand besides Thee I have none other’ And whilst I was praying in “this manner He suddenly appeared* unto me and said unto me, ‘Dost “thou wish to look upon My sufferings’ And I said unto Him, “Vea, O my Lord, [Fol. 374] I do desire [this thing]? And He said “anto me, ‘Art thou able to bear the sight of My sufferings?’ And
t Read ANTCAGL :
PEATE XIX.
II. Christ conversing with Maba’ SEyen.
I. Christ, having taken Maba’ Séyén to III. Maba’ Séyén watching the Golgotha, shews him how He was Crucifixion, falls prostrate cr in the presence of the to the earth.
Virgin Mary and Saint John.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 56
‘I said unto Him, ‘The might which belongeth to Thee will give me “Strength to bear it; only do Thou, O my Lord, be pleased to let “me see them.” ‘Then He said unto me, ‘Come, thou shalt see them “Then He bore me in a chariot of light and took me towards the “east, and He brought me in the twinkling of an eye unto Jerusalem; “and He said unto me, ‘This is Krany6, (i. ¢, Koaviov témoc, i. ©, “Golgotha’), the place whereon I was crucified’ And straightway, “in the twinkling of an eye, the wooden cross came and stood up “here as it did in days of old, and the Lord Himself ascended it forth- “with; and He stretched out His holy hands upon the wood of the “cross, and His hands and His feet were nailed thereunto, and He “wore the crown of thorns upon His head, and He looked upon me “with His consoling eyes filled with tears. And straightway when “He had looked upon me my whole frame melted, and I sank down “prostrate to the earth, and became as one dead; and had it not “been for the strength of the Lord my soul must have departed “(Fol. 38a] forthwith from my body. And when He had come “down from His cross He said unto me, ‘Did I not tell thee that “thou wert not able to bear the sight of My sufferings?? And I “said unto Him, ‘O my Lord, I did not know that Thy death would “be such a terrifying thing, and such a horribly appalling sight. But “blessed be Thy Name because Thou hast graciously granted unto “me my petition and my earnest desire, and because Thou hast ful- “filled for me Thy loving kindness, O Thou lover of mankind. And “now, O Lord, bless Thou me, so that I may celebrate the commemo- “ration of thy death according to my strength, for Iam Thy servant “Maba’ Séyén. And be pleased, O Lord, to let me offer unto Thee
* St. Matthew XXVIL 33; St. Mark XV. 22; St. John XIX. 17.
(HE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. Be
“a little oblation, and incense, and offerings, in return for the smiting “ol Thy cheeks, and the blows upon Thy head, and the beating of “Thy back, and the nailing of Thy hands and feet to the cross, and “the piercing of Thy side, and the wounding of Thy body, and the “shedding of Thy precious blood. Be Thou graciously pleased [to “‘grant] me [this] which I shall love [to dol”
And it came to pass when our father Mab Séy6n had said those things unto the Lover of men that the Lord said unto him, “It shall be unto thee as thou wishest, O holy and [Fol. 384] blessed “one, and on the day wherein thou celebratest My commemoration I “will not depart from thee. And not only on the day wherein thou “celebratest my commemoration [will I be with thee], but never at any “time will I leave thee; and each time that thou makest mention of ‘My name I will not be absent from thee, for as thou hast loved “Me, even: so do I love thee. Only, however, choose thou in what “form I am to appear unto thee, whether I am to come as a child, “or as a young man, or in the form in which I have appeared unto “thee in the sufferings of My death.”
“And I Maba Séy6n said unto Him, ‘Let it be according to “Thy good pleasure. And then a second time He said, ‘Do thou “choose according to thy hearts desire’ And I said unto Him, ‘Since “Thou hast permitted me so to do I will choose; by Thy good “pleasure unto me the sinner Thy: servant Maba’ Séyén, I desire that “Thou shouldst appear unto me in the form of a gentle child” And the Lord said unto him, ‘I consent. And straightway the blessed man bowed down to the ground and paid homage unto Him, and gave praise unto Him; then the chariot of light bore him away and brought him to his own country, and our Lord [Fol. 39a] covered
him with glory indescribable. May his labours guard His servant P
PIN IE, OG
Sky6n grinding corn; the 11. Servant bringing water 111. Maba ixi 7. Maba’ Séy6 flour is running into a jar. or ale for the dough for the festival cakes. wood for the bakery fire.
V. Servant filling an earthenware VI. The hungry sitting at meat on the day
Bere with beer for Maba’ of the festival, and being ministered n to take to the table. unto by Maba’ Séy6n.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SiON. 58
Takla Haymanot and his beloved [wife] Walatta Séyén for ever and ever! Amen.
[Fol. 40a] And it came to pass at that time that Mab’ Séy6n persevered the more, and he was eaten up with care for the celebration of the commemoration of the death of our Lord and Redeemer Jesus Christ. And he crushed wheat with his own hands, and prepared ale from grain, and baked bread; and he brought water and poured it unto Jars. And he hewed wood and carried it upon his head and shoulders, and thereby he made himself like unto our Lord Jesus Christ, Who bore the wood of His cross that He might redeem His handiwork, saying, “I also will carry [the wood] that I may celebrate “His commemoration, and that I may be His servant.” Now he honoured Him with the most humble service, for in the presence of his servants he kindled the fire, and although he was a priest and a teacher he bowed the knee in service; he did not desire to do himself honour with the wine of the love of the Son of Mary nor to be drunk therewith. And he turned not backward but celebrated the festival on the twenty-seventh* day of the month Magabit with praise, and with fasting, along with the priests [Fol. 406] and deacons, and with holiness, and with incense, and with the offering up of prayer, and with the feeding of the hungry, and with the giving of drink to the thirsty, in commemoration of the death of the Redeemer.
And moreover, he stablished an order of priests [to serve] each month, and he appointed each company to its month by lot. And he spake unto them, saying, “Ye shall serve and labour for the com- “memoration of the death of your God until your strength shall fail,
* Read #97NOC? :
PEATE: OMe
Maba’ Séyén exhorting the company of priests to keep diligently, and
with all honour, the festival of the death of our Lord.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SSYON. 59
“and until the sweat shall fall from you drop by drop, and until your “bones shall crumble to pieces, and until your blood be shed. Hear ye “what our Lord saith in the Gospel’:—‘Whosoever giveth a cup of “cold water in the name of My disciple, verily I say unto you, he “shall not lose his reward’ Whosoever worketh in His name shall “certainly find honour and grace with Him. Toil ye then, and labour “for the sake of the honour of His death, and for the sake of His “mother’s weeping, and for the sake of the wonder of His Passion. “And keep ye Him in your minds that ye may do honour to Him to “the utmost, and let the festival of the commemoration of the Son of “God Almighty be greater than the festivals of the saints [Fol. 41a] “and righteous men. If ye do these things with the firm endeavour “of your heart, ye shall be judged, but He will judge me for your “sakes; only be ye not disturbed by the talking of the tongue, and “by the rising up of Satan, and keep ye yourselves from the snares “of the world.” In this wise did our father Maba’ Séy6n, the preacher of holiness, the priest, exhort continually those who were about to celebrate the commemoration of the Redeemer; may his prayer pre- serve his beloved one Takia Haymdndét, and his beloved [wife] Walatta Séy6én like the pupil of the eye for ever and ever! Amen.
[Fol. 424] Now Maba’ Séyén set his mind with zeal and diligence to celebrate the commemoration of [the death of] our Redeemer each year from the day of the Eve of Easter, and no computation was brought into his counting. He celebrated the commemoration of the Redeemer for three days, along with [the commemoration of] His
= St. Matthew X. 42. The ordinary text reads HRN : Ah: aa i Iጽሰን i ጽ PO: 978: REC: ባሕቲች ፤ በስመ : Zea: ጽማኝ ፣ ጻብሰኳሙ፡ ፣ ዚጺሮሕቱል : ዐሰቦ ።
IE
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABN sityOn. 60
holy Resurrection in seven days, thus counting the tenth, twentieth, thirtieth, and fortieth day until he came to the Eve of Easter each year, whereby the day of His Crucifixion always arrived, whether with the [first day of the] month, or the second, or the third, according as the month occurred’. On this day he celebrated the commemoration of the Redeemer each time in its proper month; but on the day of the Easter Eve he celebrated the festival saying, “On this day our “Lord and God and Redeemer Jesus Christ was crucified for the re- “demption of the whole world, at His own desire and by His good “pleasure; He never committed sin, and no falsehood was ever found’ ‘in His mouth; He suffered and died for the sins of many” On this day [Fol. 43@], on each Eve [of Easter], for a memorial of His death, Maba Séyén used to pierce his own side, and make himself bow the knee. And he used to bake bread-cakes made of the finest wheat flour, and make divination by casting lots [therewith]; now he ornamented [them], and scented [them], and stamped them with the sign of the Cross. And after the Offering he used to break the [remainder] and give them round to the children of the church, and he had the cups filled with drink, and many sick and diseased persons were healed when they ate the bread which had been made in com- memoration of the Redeemer. And the folk came from far and near anxiously wishing to eat in faith the bread which Maba’ Séyén had offered’ up, may his prayer and blessing deliver us and all those who hear from the hosts of the Adversary, and from disputes with the tongue; and may he protect the sinner his servant Takla
x I am not certain that I have rightly understood the text of this passage. 2 Read Wé-rénn : 3 Read HAPeN:
PEATE RXTE
I. A woman bringing her sick child to Maba’ Séy6n.
II. The child having had a piece of the holy cake from the paten put into his mouth, vomits a stone as black as soot, and recovers at once.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 61
Haymanét, together with his beloved [wife] Walatta Séyén, for ever and ever! Amen.
[Fol. 446]. In the Name of God Almighty the Holy Trinity! Hear, O ye [people], and I will tell you of the miracles which our Lord and Redeemer Jesus Christ wrought by means of the bread of His holy commemoration, and by the hand of His servant Mabd’ Séyén, who was filled with the Spirit; may his prayer and blessing protect the sinner, his servant Takla Haymandt, together with his be- loved [wife] Walatta Séyén, for ever and ever! Amen.
I. THE MIRACLE OF THE SICK CHILD.
Now a certain woman came unto him and brought unto him a sick child, whose throat was so much swollen that he could not suck the milk from his mother’s breast; and she said unto Mabd’ Séy6én, “Look, O father, for my child is dying, and heal him for me, “for I put myself under the protection of thy God.” And he said unto her, “If I heal him. wilt thou give this child to Him as an offering, “that he may celebrate the commemoration of our Redeemer” And she said, “Yea. It shall be as thou sayest.” Then he brought forth a little of the Eucharistic bread, and thrust it into the child’s mouth; and the child vomited a stone, which was as black as soot, [Fol. 45a], and straightway he became alive and sucked his mothers breast. Now when our father Takla Maryam (2. é., Maba’ Séy6n) saw him, he gave thanks unto the Lord for that which He had wrought by his hands. And when the woman saw how her child had become alive she marvelled, and she went unto her own country with joy and gladness. May Maby Séyén make us to live, and may the
might of his prayer preserve the sinner his servant Takla Haymanét, Q
I. A woman brings her sick child to Maba’ Séy6n, and lays him at his feet ; PLATE! SxII1- the saint having given the child some of the sacramental cake, cures him of his sickness, and the child is taken home by his mother, who has promised to dedicate him to Christ.
i
; l in WUD)
| } \\ : 7 We, Lim CW td NY 2
|
I. The woman's house is on fire, III. The child who had been vowed to and one of her three children
is burnt to death.
Christ’s service is found alive and well among the ruins of burnt house.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 62
together with his beloved [wife] Walatta Séyén, for ever and for ever! Amen.
Il. THE MIRACLE OF THE BURNING HOUSE.
[Fol. 46 a]. The miracle which our Lord and Redeemer Jesus Christ wrought by the hand of His servant Maba’ Séyén; may the ship of His body deliver us from the raging whirlpool for ever and ever! Amen.
And again a certain woman came unto Maby Séy6n carrying to him a sick child who was very nigh unto death, and she laid him down at his feet, and said unto him, “Take this child, and if thou “canst heal him by thy holy prayers he shall be thy servant.” And he said unto her, “To me he may not be a servant, but to our Lord ‘Jesus Christ he shall be’; and when he had said these words he gave some of bread of commemoration to the child, who straightway became alive. Then Maba’ Séyén said unto the mother, “As soon “as he hath grown a little more bring thou him here, and he shall “abide in the church, and shall celebrate the commemoration of our “Redeemer, since thou hast made of him a votive offering”; and the woman consented, and departed with rejoicing and came to her house.
And it came to pass one night [Fol. 464] whilst she was sleeping along with her husband and three children that a fire broke out, and her house was set in a blaze. And the woman escaped with her husband, but they left behind them two children; now one of the three children was a young man, and as he was much older than the other two he therefore also escaped; and the woman in escaping burnt her body and legs and feet. And there was a great crying and noise of grief because of the two children who were [left] in the burning house. Now when the fire had died out they searched
E XXIV.
IEEE
On returning thanks
II. Christ mixing the honey
and flour.
LiLo
5 B = a = © eS © = ES © a o = =| © o hr) ta vo 25 zl on E O g 3 = n 2 2 vo a o ie isa =
prepared for the festival-cakes.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ sitvOn. 63
through [the ruins] that, peradventure, they might find the bones of the children and bury them. And they found the child who had been vowed as an offering for the commemoration of the Redeemer alive, and neither the hair of his head, nor the garments which were upon him were burned; now this happened that his having been chosen for the commemoration of the Redeemer might be made known, but his brother was consumed by the flames and had become ashes. And one told this to the blessed man, the lover of the Redeemer, and he gave thanks unto the Lord for this miracle which had come to pass through His power. Thus likewise may the Lord deliver us from a horrible death, and from grievous sin, and may He [Fol. 47 a] bless us in love; and moreover, may His longsuffering and His mercy be with His servant Takla Haymandét and with his beloved [wife] Walatta Séyén for ever and ever! Amen.
Il. THE MIRACLE OF THE BREAD OF COMMEMORATION.
[Fol. 48a] The miracle which our Lord and Redeemer Jesus Christ wrought by the hand of His servant Maba’ Séyén; may His blessing be with the sinner His servant Takla HaymAandét for ever and ever! Amen.
Now there was a certain vessel (or bowl) full of flour which was about to be made into bread-cakes for the commemoration of the Son of God Almighty, our Lord Jesus Christ, and upon the flour there lay some fine, white honey which had been run out from the comb. Now upon the honey a fire, which shot out multitudes of sparks, was burning; and when the folk pressed forward to look at it, the sparks of light which were joined with fire became extinct. But the honey was left standing upon the flour, and the flavour
thereof was more wonderful than that of any other honey which had Os
PIA: DOSE
I. Maba’ Séy6n giving the bread of commemoration to the barren woman.
II. The woman bringing to him, two years later, the children
which she had got through his prayers.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SKYON. 64
been run out of the comb. And Maba’ Séyén rejoiced and sang praises, saying, “Blessed be the Lord Who hath been graciously “pleased with this my offering, and Who hath made manifest a “wonderful thing thereby; and moreover, He hath not remembered “my sin, but hath mixed that honey with the flour.” And it became a thing to wonder at; by it he gave us [Fol. 484] victory, and fed us with meals of hidden manna through his prayer. May he protect the sinner his servant Takla Haymanot, and his wife Walatta Séyén for ever and ever! Amen.
IV. THE MIRACLE OF THE BARREN WOMAN.
[Fol. 494] The miracle which our Lord Jesus Christ wrought by the hand of Maba Séydn; may the might of his prayer protect his servant Takla HAaymanot and his beloved [wife] Walatta Séyén for ever and ever! Amen.
Now a certain woman came and said unto our father Takla Maryam (2. 6, Maba& Séyén), “Remember me in thy holy prayers. “1 have come to many [other] saints [with this request], but I have “not [hitherto] accomplished my desire; and when I heard of the fame “of thee I came to thee straightway that thou mightest help me by “thy prayers.” Then Maby Séy6n said unto her, “I am a sinner and “am unfit to be dust for the feet of the saints [to tread upon]; thinkest “thou that that which thou ha@dst a difficulty in finding with them thou “wilt find with me? Tell me now, what is thy heart’s desire?” And the woman said, “I am a barren woman, and I have never brought “forth a child, although I have lived with my husband for a long “time.” Then Maba’ Séyon saith unto her, “If the Lord giveth thee “a son, wilt thou dedicate him to the commemoration of the Redeemer “as an offering?” And the woman said unto him, “Yea. It shall be
PAE XOXOViIe
sisters.
Maba’ Séy6én giving the bread of commemoration to one of his
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 65
“as thou [Fol. soa] sayest unto me.” Then Maba’ Séyon gave her some of the bread of the commemoration of the Redeemer, and she ate it, and she was blessed by him, and, believing that [the Lord] would shew mercy unto her, she came to her own country. And it came to pass that two years after she went back to Maba Séy6n, carrying with her two children, and she said unto him, “Behold these “two children to which I have given birth, through thy prayer, O “father” And when Abba Takla Maryam (#. es Maby Séyén) looked at them he smiled, and laughed, and rejoiced, and praised God Al- mighty; and he took them in his hands, and said a blessing over them, and he breathed in the faces of the [two] children. Then he said unto their mother, “If I am alive bring the children to me when “they have grown up, and if I am dead, then give them for the “commemoration of the Redeemer according to thy vow, that the “Lord may not keep anger against thee”; and he gave the children to her, and she took them and departed with rejoicing. So likewise may the Lord make the sinner His servant [Fol. 504] Takla Haymandot to rejoice, and his beloved [wife] Walatta Séyon for ever and ever! Amen.
V. THE MIRACLE OF TRANSUBSTANTIATION.
[Fol. 51a] The miracle which our Lord and Redeemer Jesus Christ wrought by the hand of His servant Maby Séyén; may His blessing protect the sinner His servant Takla Haymanét and his beloved [wife] Walatta Séyén for ever and ever! Amen.
Now there was a certain woman among the sisters of our father Takla Maryam (i. e, Maba’ Séyén), and she asked him to give her some of the bread of the commemoration of our Redeemer; and
he gave her two very small pieces. And when she had taken them, R
PLATE XXVII.
IL. His sister giving the bread I. Maba’ Séyén with the bread, some to the monk. of which he gave to his sister.
LIL. The monk finding the Virgin and IV. The monk eating the bread Child in the bread-box. afterwards.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 66
and was going on her way, a certain monk met her and asked her to give him the fragments, and she did so; and he took. them and put them straightway into the case until the time of supper. Now when the evening had come he opened the case intending to eat the pieces of bread, but he found therein a figure of our Lady Mary with her beloved Child; and straightway he was greatly perturbed and he covered up the case as it was at first and set [it] down. And when he had waited some time he looked at it again, and then he opened it and found that it contained bread [only]; and he ate it forthwith, and was satisfied with the blessing thereof. And it came to pass in the morning [Fol. 514] that the monk rose up and went to our father Takla Maryam (i. e, Maby Séyén), the lover of the Redeemer, and he told him all that had taken place; and our father marvelled, and was silent, and gave thanks unto God Almighty and said, “O my Lord and God, art Thou pleased to make manifest Thy “marvellous work on the bread which was made to commemorate “Thee? Blessed be Thy kingdom for ever and ever!” May His loving kindness and mercy be with the sinner His servant Takla Haymanot and with his beloved [wife] Walatta Séyén for ever and ever! Amen.
VI. THE MONK AND THE BREAD OF COMMEMORATION.
[Fol. 524] The miracle which our Lord and Redeemer Jesus Christ wrought by the hands of our father Takla Maryam (2. e, Maby Séy6n); may His prayer and blessing be with the sinner His servant Takla Haymanot, and with his beloved [wife] Walatta Séyén for ever and ever! Amen.
And it came to pass on a certain day whilst our father Takla Maryam (i. @, Maba Séyén), was giving the bread [to the brethren]
PLATE XXVIII.
I, A monk eats a second sop, III. He dreams that two devils come contrary to rule. and fetter him with chains.
II. He falls sick through eating IG onfesses his sin to the priest at
the second morsel. the grave of the saint and recovers.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ siYON, 67
with his own hands after the Offering, according to his general custom, that one of them after having swallowed one piece of the blessed bread took a second portion; now Maba’ Séyén did not know the man who had done this thing. Now the man became ill, and the flesh of his body dried up, and he became [as hard as] bones. And when he was asked concerning his sickness, he said unto those who asked him, “When I received the bread which had been made for “the commemoration of the Redeemer by the hands of Maba’ Séyén “1 ate it, and afterwards I took a second portion, whereupon I be- “came like this; and when I had swallowed that piece my heart “burned like fire. Then trembling all over I came into my (Fol. 53a] “habitation, and fell asleep, and I saw in my dream that chains came “down from heaven [in the hands of devils], who fettered my whole “body, and through this thing I became ill and all my bowels burned “like fire.” This is what he said. Now he told the brethren [these things] after our father Takla Maryam (¢. es Maba Séyén) was dead, and those who heard him marvelled at the might of our Redeemer, and said unto him, “Go thou to the grave of Maba’ Séyén, and “entreat God Almighty to heal thee through his prayers.” And he went and made supplication and prayer through Maby Séyén, and he was confessed by the priest; and he recovered straightway from his sickness, and his bonds were loosed, and his whole body which had dried up became sound and healthy. And he said, “I will not “leave the grave of Maba’ Séyén, [but I will become] a monk here”; so he was joined unto the children of the saint. May his longsuffering and mercy be with the soul of the sinner his servant Takla Haymanét, and with his beloved [wife] Walatta Séyén for ever and
ሩፍ
ever! Amen.
Rs
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ sBYON. 68
[Fol. 544] Hear, O ye my fathers and brethren who love Christ. The miracles which Maba’ Séy6n wrought were so great [and so many], that if all-of them were written down [our] discourse would become inordinately long; therefore, these few must be sufficient for us, and they will serve as salt [for the remainder], even as the Book saith, “To the wise man a single word will be beneficial.”*
Now the blessed man our father Takla Maryam (i e., Maba? Séy6n), loved our Redeemer, and he did not collect .offerings, and incense, and wine, and oil, and food, and salt, which might be for the commemoration of the Redeemer for festivals other than His; but these things he set aside for Him until he died in hunger. Each day he tasted nothing whatever of the food set apart for the com- memoration of our Redeemer, and besides, he gave away as a free- will offering everything which he acquired for the festival of the commemoration of the Redeemer, and the festival of the Nativity, and the festival of the holy Resurrection, and the festival of her who bore Him, the Virgin. And moreover, he made-a vow, saying, “Of “everything which I eat, and of everything which forms my food, the “one half. thereof shall belong to the poor and the needy; this shall “be the portion [due] to my God. For as men give gifts unto the “kings of the [Fol. 55a] various countries in token of their submission “unto them, even so will I also give gifts unto my king and God, “Jesus Christ. And he stablished this rule in his district continually, and he called [the half which he gave away] the “portion of the “Redeemer”; and whether he was dwelling in his own country, or whether he was travelling in another, he never ate his food without first of all giving unto the poor [their portion], And he never failed
* Compare “Verbum sapienti sat est”. Plautus, Act1V., Scene VIL, 19.
PLATE XXIX,
I. Maba’ Séyén giving one-half of II. The Virgin Mary anointing his offerings to the his eyes.
III. Christ embracing Maba’ Séy6n after his self-inflicted scourging.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ Si YON. 69
to do this day by day, and at the same time he looked for the reward of his hope. And when the festival of the Redeemer drew nigh in the various months in which it came’, he made intercession and supplication for seven days with prayer and fasting, and during these days he never filled his belly; and he never slept at all during that time by reason of [his] abundant weeping and tearful cries, and the very ground was wet with the tears which flowed from his eyes.
And it came to pass one day that our Lady Mary came [to him] holding in her hand a vessel, which was like unto a glass cup, and she said unto him, “Peace be to thee, O my beloved [Fol. 554] “Takla Maryam (i. ¢, Maba Séyén)! Behold, I have come that I may “sive thee healing for thine eyes, the pain of which is like unto the “pains of my beloved Son” Then straightway she dipped her finger into the vessel [which contained a substance] like unto an unguent, and she anointed his eyes therewith; and he was healed of his sickness and became as he was aforetime, and from that day onwards the pain never again attacked him. Now of this matter there was a witness, that is to say, a certain excellent woman whom our Lady Mary visited, and she was sitting at a distance from Maba’ Séyon. And it came to pass on a day that she came and said unto him, “Didst thou see our Lady Mary anoint thine eyes with unguent and “heal thee?” And he said, “Yea. I saw [her] even as thou thyself “didst see [her]’; then they gave thanks together unto God Almighty, and unto our Lady the holy Virgin Mary.
t Tt seems as if Maba Séyén celebrated the festival of the commemoration of the death of our Lord each month, even as the festival in commemoration of His birth
was celebrated. s
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THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 70
Thus Maba’ Séy6n served the Lord, and he multiplied his fastings and prayers exceedingly, with smiting of the cheeks, and scourgings of the back with whipcords continually; and he obtained [Fol. 56a] help from Him. And during the holy fast of the forty days of Lent he was scourged and beaten with whips one hundred times, and on one day during the Passion he was beaten with as many as ten thousand stripes, which were laid on in great numbers until the blood flowed from the wounds on his back, and until his heart failed him and he fell upon the ground and became [as] one dead. Then straight- way the Child of the Virgin raised him up by the might of His voice, and He called and said unto him, “Takla Maryam (i. 6, Maba’ Séyén), “rise up”; and He embraced him and lifted him up; and he opened his eyes forthwith, and his heart regained its power of feeling. And His holy mother the Virgin Mary was there, and she touched the wounds on his back, and straightway he recovered and became as if nothing whatever of evil had attacked him at any time. Then the blessed Child said unto him, “Wouldst thou slay thyself with thine “own hand? I was slain by the hands of men of iniquity, the Jews.” And straightway Christ held the lips of Maba Séyén, and opened his mouth, and breathed [therein] three times, and said unto him, “My holy breath shall restore thy breathing, and thy soul and thy “body shall become blessed and holy; and whatsoever thou breathest “upon shall become blessed and holy.” And having said these words the Child and His mother the Virgin embraced him, and she gave the Child her right breast to suck, and to Maba’ Séyén she gave her left breast, whilst the Child looked at Takla Maryam (@ @, Maba Séy6n); and He Who is awful and terrible unto men conversed with him. Then straightway the Virgin smiled and rejoiced by reason of the greatness of his love for her Son.
<I.
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PLAT
éyon.
Christ addressing Maba’ S
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 71
And the blessed Child said unto Mabaé’ Séyén, “Inasmuch as “thou hast endured suffering because I endured suffering, and hast “died and shed thy blood because of the shedding of My precious “blood, I love thee as thou hast loved Me, and I will never depart “from thee. Whosoever loveth thee loveth Me; and whosoever maketh “an offering unto thee maketh an offering unto Me; and whosoever hateth “thee hateth Me, and is an enemy of Him that sent Me; and as the “Jews who hated Me and who crucified Me even so shall they be “{reckoned]. On the day in which thy soul goeth forth [from thy “body] I will not give it into the hands of any other being, but “I Myself will receive [it from] thee. And I, even I, Jesus Christ, “swear unto thee by Myself and by My mother Mary, that I will “shew mercy upon every one [Fol. 57@] who hath come unto thee, “or who hath taken refuge in thy prayer, or who hath been blessed “by thy hand, or who hath called upon thy name, whether he be “near or whether he be far ; and of this I give a pledge unto thee, “for My word cannot be gainsaid, and My covenant cannot be broken.” And when our father Maba’ Séyén heard these words he rejoiced exceedingly, and he said, “What can I give unto the Lord in “return for all that He hath done for me, a sinner? But blessed “be His name for ever and for ever! Amen.”
[Fol. 59@] Hear ye now, [O brethren], what the Redeemer saith. “Whosoever celebrateth the festival of My commemoration with a “loaf of bread, or a cup [of water], and whosoever shall give a candle “(or lamp) to the church from the depth of his heart, desiring greatly “to commemorate My crucifixion, verily I say unto thee—and My “word cannot be gainsaid—that I will shew mercy unto him even
“unto the twelfth generation. And moreover, I will shew mercy, S2
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THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 72
“even unto the seventh generation, upon him who, lacking food where- “with to celebrate the festival of My commemoration, hath given that which “he hath [been obliged] to borrow. And let all of us live in faith, for “without faith none of the prophets, or apostles, or martyrs could “have redeemed themselves, and without faith none of them could “have justified themselves. And now, unto him that is faithful and “unto him that celebrateth the festival of My commemoration in order “that he may obtain all these things which I have described, I swear “by My Father, and by His Son, Myself, and by His Spirit, [which 1s] My Spirit, and by Mary My mother, and not only for the sake “of Maba Séyén but for the sake of My crucifixion, that I will come “down from heaven and keep the festival with him” And now, [O brethren], keep ye the festival of the commemoration of the Redeemer on [Fol. 594] the twenty-seventh* day of each month in which it falleth for ever and ever. Amen.
And again, on the day of Epiphany a stream of water began to flow down in order that our father Maba’ Séy6n might baptize the multitude according to his rule; now the day was the first day of the week, and our Lord together with His holy angels came with great [glory], and [stood] in the water. And all the saints were gathered together from the desert, and from the mountains, and from [their] holes and caves, and some of them arrived on a cloud, and some on the wings of the spirit, and some in chariots of gold; and each one of them had the odour which belonged unto him. And there was a mighty assembly, and a mighty deed of grace was wrought; for the water became divided into two parts, one of which
z= Read Roi
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SKYON. 73
was of fire, and the other was of water. Into the part which was of fire came our Lord Jesus and baptized Himself, and then He baptized Maby Séyén (i. e., Takla Maryam) and two of the saints of those who had come thither. And as He was going forth [from the fire] He laid His hand upon the head of Takla Maryam (i. es Maby Séy6n), and commanded [him] to baptize [Fol. 60a] the saints who had come [thither]; and this was accomplished by the might of God Almighty. And again He commanded a certain priest to baptize the multitude, both: men and women, in the water of that stream, and he made them beautiful with the water of holy baptism, and they went back to their own countries; and the saints, according as it was meet for them, returned to their habitations. But our Lord remained there along with His angels, and He asked him that would have enquired » of Him, saying, “Knowest thou these saints?” And he answered Him, saying, “Lord, how could I know so many? There were some whom “I knew, and some whom I knew not”; and [the Lord called] them by their names that he might know them. And again the Redeemer asked them, saying, “Have ye given the gracious gift of baptism to “those who were baptized this day in the water of the stream?” And they said, “Yea, Lord, the gracious gift of purifying baptism hath “been given unto them, and Thy people are cleansed from their sins.” And He gave the tithe of them to that poor man (i. e, Mab’ Séy6n), and commanded [him] to baptize the saints; may the kingdom [Fol. 60 9] of our God be blessed for ever and ever! Amen.
[Fol. 62@] And again on a certain day whilst our father Takla Maryam (i. es Maby Séyén) was praying, and was full of care and anxiety, it came to pass that he saw afar off the Child who was
laughing after the manner of children; now He was holding a staff iT
WUD, OU
I. Maba’ Séy6n watching the Christ-Child exhorting the saints.
II. Maba’ embracing III. The Christ-Child placing the golden staff the Christ-Chi in the hands of Mab
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABS SEYON. 74
of gold [in his hand]. Then straightway he meditated and said, “Whose Child is this that hath such a beautiful form? It must be “the Child of a king Who is holding a staff of gold in His hand”; and as he was meditating in this wise the Child turned towards him, and saying unto him, “Arise”, He placed the staff in the hands of Maba’ Séyén. And Maba’ Séyén knowing from His voice that He was the Lord Jesus, took the staff and bare it in his hands; and the Child said unto him, “Come back to Me” Then our father Mabd’ Séy6n bowed to the ground and worshipped the Child, saying, “It is “not meet for me, a sinner and Thy servant, to do this thing, O Lord, “for Thou art the king of heaven and of earth.” And the Child said unto him, “Since thou hast obtained the power from Me to do this “thing, what hath happened unto thee?” Then He sat down with him, and held sweet intercourse with him after the manner of children, and He embraced him, and was carried by him upon his shoulders. [Fol 624] And when Maba’ Séyén saw His loving kindness and gentleness, he besought the Child, saying, “Remember Thy covenant, “O Lord, and shew mercy, for my sake, upon those souls who have “been baptized in Thy name, and have been cast into Sheol.” And the Redeemer said unto him, “Pleasant are thy words. Behold, do “thou thyself descend into Sheol, and bring forth therefrom as many “souls as thou art able to carry.” And our father Takla Maryam (i. e., Maba’ Séyén) said unto Him, “How can I, who am a wretched “man and a needy one, descend into Sheol?” And the Child said unto him, “I will send thee”; then He placed the staff of gold in his hand, and straightway the might of God Almighty lifted him up as [upon] wings, and he came into Sheol, which was rent from one end even unto the other; and Mab Séyén heard there crying, and weeping, and wailing, and a mighty uproar. And when the souls who were
READ Ey SOOKE
. Christ addressing Maba’ Séy6n, and giving to him the souls
which he has brought up out of Hell.
II. Maba’ Séyén rising from hell with the souls which have “swarmed upon him like bees.”
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SiYON. G3
in Sheol saw him they clustered about him like bees, and one soul mounted upon another until he was heavily laden with them; but the might of God Almighty strengthened him, and by means thereof he mounted upwards until he [came to where he] was aforetime [Fol. 63a], and he came to the Child bearing the souls. And the Saviour smiling and laughing said unto him, “Are the souls who are in Sheol as “many as these? Who told thee to bring [them] forth?” And Mabda’ Séy6n said unto Him, “By what power could I have brought [these] “forth except Thine and that of Thy grace, O Lord? For without “Thy will I am but dust and ashes, and without it how ever could “I have been able to bring forth so many souls?” And the Redeemer said unto him, “Take [them], and let these souls be thy reward, and “bring thou them into the Garden of Joy.” Then the Living One Who dicth not unto all eternity departed from him; may His loving kindness and mercy be with the soul of the sinner Takla Haymandét [and] with [that of] his beloved [wife] Walatta Séyén for ever and ever! Amen.
[Fol. 64a] Then our father Takla Maryam (i. e, Maba’ Séyén) went to the city of Damat for the commemoration of the festival of the blessed and honourable Cross’, and he himself spake these words saying, “As I was going along the road I saw a multitude of people “in the ........ market, and when I arrived near there I wondered “at their great number, and gave praise unto God Almighty therefor; “then I sat down at the side of the market place so that I might rest “myself a little. And straightway sleep came upon me, and I saw in “a dream which I dreamed, that the Child of the Virgin, my Lord,
z His festival is celebrated on the 16th of Maskarram, i. e., September 13. Te
PLATE XXXV.
ng with Maba’ Séy6én.
I. Christ conversir
PLATE XXXVI
. Maba’ Séyén sitting under a tree III. The sheep dealer selling his sheep
by the market-place. II. The cloth merchant. for a bar of salt (?)
IV. The seller of ducks V. The sellers of butter, VII. Christ addressing and chickens. raisins, nuts, etc. Maba’ Séyén.
VI. Christ appears to Maba’ Séydn in his sleep.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SiYON. 76
“came to me, and sat down by my side and embraced me according “to His wont. And forthwith I asked Him, saying, If Thy love for “me, O my Lord, is perfect, shew mercy upon these men for my sake, and make a covenant with me’; and He made me no answer what- “soever. At this moment I woke up. And I went on my way with “the Child in my arms, and 1 arrived at a certain place which was “under His protection, and there, on that night, I saw [a vision], and “a great and glorious act of grace took place at the commemoration “of the festival of the [Fol. 65@] honourable Cross. And the angels “came down from heaven, and our Lord took His seat among His “saints, and He set me nigh unto Him. Then there came a certain “woman, who was like unto a sun of light, and stood before Him, “and I enquired, saying, ‘Who is this woman? And they said unto “me, ‘She hath come in honour of the festival of the glorious Cross “which is celebrated this day’ Then the woman did homage unto “Him, and she asked Him, saying, ‘O my Lord and God, [is this he] “who hath come to the commemoration of me, and who hath offered “incense and oblations in my name, and who having placed his hopes “fon Thee hath belief in Thine handmaiden? Give me now [my] “reward according to the covenant of old which Thou didst make “with me. And the Lord said [unto her], ‘Verily I say unto thee, “thou hast not spoken falsely. Yea, I did make a covenant with “thee. As thou hast said even so shall it be unto thee, with the “exception of those who have done wrong WESUSRCEK? iT WME geese “market.” Then turning to me He said, ‘Take all the men for whom “thou didst ask me yesterday, and they shall be thy reward, with “the exception of two, for I will not make thee to be put to shame: “Then straightway I bowed down to the ground and did homage “unto Him, and gave thanks unto Him; and the woman also gave
66
PLATE XXXVI:
II. Maba’ Séy6n and the monk 1. Mab’ Séy6n addressing the brethren. conversing.
III. Maba’ Séy6n in the desert.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEVON. ip
[US
“thanks unto Him and entreated Him on my behalf. Glory and “honour be to the kingdom of Him Who giveth gracious gifts for “nothing; and may He give us a portion of His mercy for ever and “ever!” And moreover, may His loving kindness and mercy be with the soul of the sinner His servant Takla HaymAnét and with that of
his beloved [wife] Walatta Séy6n for ever and ever! Amen.
(Fol. 67 a] Now on that day multitudes of people became his children, and he became their spiritual father. And a certain monk sought anxiously to find him; and he asked the people, saying, “Tell “me for God Almighty’s sake, O ye who know him, where is he that “is Takla Maryam (i. es Maba’ Séyén] of the city of Siwa (Shoa)?” And those who knew him brought the monk unto him, and he re- joiced exceedingly, and conversed with him. Then our father Mab Séy6n said [unto him, “Why hast thou sought me out? seeing that “thou knowest me not.” And the monk said unto him, “I have come “from the city of Abajigaya’ a distance of three days’ journey. And “when I enquired of God Almighty concerning the exceedingly great “unquietness of my mind, I heard a voice from heaven which said, “Go thou to the festival of the commemoration of the honourable “Cross, for there shalt thou. find a priest whose name is Takla “Maryam, and he shall give thee consolation’ For this reason have “I sought thee out, O thou saint of God ‘indeed, Whose word never “faileth; may the name of our God be blessed!” And when the saint Maba’ Séyén [Fol. 674] had heard his words he said unto him, “Tell “me now thy business as God hath commanded thee, and He will
* A place situated, probably, on the borders of Shoa. See Pereira, Chronica de Susenyos, tomo I, p. 194, 1. 115, where it is spelt RQHጋJ 5, and Conti Rossini, Catalogo det Nomi propri, p. 12.
U
PLATE XXXVIII.
<8 Fol a = = ° 3 n ወ Lh) oO ro a 8 F Oo BD E io) B 5 LU) [ny a s a = “Eb 5 oO <= a < a B [=] is) os E 8 O O 8 3 2 ne) aa O
Séy6n, and promises to shew mercy upon the country.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MAB SEYON. 78
“forgive thee”; and he told him all his sin, and Maba’ Séy6n gave him absolution, and the monk was blessed by him, and he departed to his own country.
Then our father Maba’ Séyén also turned and came back to his own country, and he related [unto us] the works of God Alinighty. And he meditated within himself and said, “Everything which I have “asked for from Him hath He given unto me, and my God hath “never put me to shame; why then should I hesitate to ask [for “more]?” And he began to entreat God Almighty with crying and weeping, and said, “Remember, O my Lord, Thy covenant which Thou “hast made with me to give me my desire, and put me not to shame “in the matter of the petition which I now make unto Thee; and shew “Thou mercy unto me because of the festival of the commemoration “of Thy death.”* Then he repeated the names of the cities [of the land], and made supplication for the people [thereof]. And the Lord hearkened unto his petition and [saw] his vigils, and He came unto him along with her who gave Him birth, the Virgin, being girt about with glory, and He said unto him, “Peace [be to thee], O my chosen “one, behold I have come unto thee that I may fulfil thy petition “[Fol. 68a] in the matter of the people who are the inhabitants of “such and such a city; I will shew mercy unto thee and they shall “be unto thee [thy] reward for the festival of the. commemoration “of My death. And as for the people of such and such a city, I “will shew mercy unto thee because of the love which My mother “beareth unto thee; and moreover, it shall be for thee to deliver them
* Ie, because I have established a festival to commemorate Thy death.
E XXXIX.
PILZ IE
o had come to him.
5
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II. King Zara Ya‘kdb addressing the men whi
King Zara Ya‘kéb.
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THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SiYON. 79
“from the Gafat’, and I, even I, will give them unto thee [as thy] “reward.” Now when His mother heard [these words] she gave thanks unto Him, and the angels bowed to the ground and worshipped Him, saying, “Glory be to God in the heavens, and peace upon earth unto “those who are well pleased at Him*.” Now we do not make mention of the names of these cities that the people thereof may not boast themselves thereat, even as it is said by the Prophet, “Some things “shall be revealed, and some things shall be concealed.”
Now the blessed man Takla Maryam (i.e, Maba’ Séy6n), was wondering concerning the Gafat which God had promised’ unto him, saying, “When will they believe aright, during my lifetime or after my “death?” Then he rose up and went towards Ethiopia on the twenty- second day of the month Yakatit®, on the second day of the week, and there met him on the way multitudes of the Gafat who, by the good pleasure of God Almighty, were [Fol. 684]* marching out to king ‘ara Ya'kdb to receive gifts from him because they had been baptized, and had believed in the name of the Trinity in those days’.
* The Gafat or Jafat 34t : were probably the inhabitants of the province of Gafat which lay to the south of Géyam; compare AdhSe1 DAT: and h2:N i Der: Pereira, Chronica de Susenyos, p. 12, 1. 31, and p. 23, 1. 98. A number of passages where the name occurs are given by Conti Rossini in his Catalogo dei Nomi propre, p. 27: In the map which Perruchon has reproduced at the end of his excellent work Les Chroniques de Zar a Veqob et de Baeda Maryam, Paris, 1893, the “Gafates” are marked as inhabiting a narrow strip of country to the south of Gdydm and west of the district in which Dabra Libanes was situated.
* The ordinary text of this passage reads: — AMAT: NATHAN : ሰማት i © ሰባም ፣ 19.26: NAAN ፣ ጸመ ፣ hLO-: ሥምረቱ ። St, Luke ii. 14.
3 J. e., February 16.
4 Read Fol. 689 instead of Fol. 984.
5 From this passage it is clear that Maba’ Séyén was living during the reign of Zar‘a Ya'kob, who died on the 3rd of Pagwémén A. M. 6960, that is to say, on the 26th of August A.D. 1468, after a reign of thirty-four years and two months. See Basset, fides,
Us
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA? SEYON. 80
And when they saw him, they ran to him and pressed forwards eagerly to meet him, and when they came up to him they said unto him, “Give us thy blessing.” And he said unto them, “Do. ye believe “in Christ my God, so that I may bless you?” And they said unto him, “Yea, we do believe”; and he blessed each one of them. And
again they said unto him, “Give us a name, and we want thee to set
“a priest over us; baptize us also, and be thou to us a father to give “us consolation.” Then Maba’ Séyén said unto them, “Christ shall be
“a father unto you. Behold, now that I have blessed you with my “own hand ye have become children unto me”; and this he said be- cause he remembered the covenant which our Lord had made [with him]. Then the Gafat said unto him, “Shew us thy city so that we “may come unto thee frequently, and that the love of thee may come “back. into our hearts”; and he shewed them [the name of] his city and they went on their way rejoicing exceedingly. And the blessed man knew that they were the people of whom our Lord—to Him be praise!—had spoken to him.
And it came to pass that on the twelfth day [Fol. 69a] of the month Khédar’, on the festival of Saint Michael, he prayed that he might know [concerning] the inheritance of his father, and on the fifth day, which is the day upon which Michael, the Archangel, was wont to visit him, he came to him and said unto him, “Peace be unto “thee, O lover of the Redeemer.” And Maba’ Séyén said, “Peace be “unto thee, O Archangel, who comest unto me”; and he imagined
D. 102; and Wright, Catalogue, p. vii. The chronicle of the life and deeds of Zar‘a Ya'k6b has been published by Perruchon under the title, Les Chroniques de Zaye Vé'qbb et de Baeda Méryam, Paris, 1893,
t I. e., November 8.
PICA RE eles
I. Maba’ Séyén blessing the company of men who had recently become Christians.
11. The Archangel Michael presenting Maba’ SEy6n to Christ.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 81
that he had come to visit him according to his wont. Then the Archangel said unto him, “The Redeemer saith unto thee, ‘Come’”; and he was greatly perturbed and said, “Where, O my Lord?” And the Archangel said unto him, “(Come], that thou mayest see that “which thou hast asked, that is to say, how the Lord hath acted “towards thy father.” Then the Archangel took him upon his wings and carried him away into the heavenly Jerusalem, the appearance of which cannot be described, wherein our Lord Jesus Christ is enthroned along with her who bore Him, the Virgin. And Maba’ Séyén bowed down in worship before our Lord with fear, and he saw there the saints our fathers, and he saw his father also standing side by side with the heavenly priests; and he rejoiced greatly: And a mighty and most marvellous [Fol. 694] splendour, which it is impossible to describe, burst forth at the time of [making] the heavenly Offering. And the Lord commanded our father Honorius* to minister at the altar which was in the midst; the father of Mab: Séyén was to minister on this side, and on that another also was’ to minister, but we may not pronounce his name until he hath departed from this fleeting world. Now the other matter which happened to his father, Maba’ Séy6n was not able to describe perfectly.
“And it came to pass after the Offering was ended” [saith Maba Séyon], “that the Redeemer called me, and set me among the “twenty-four priests of heaven, and He said unto me, ‘Thou shalt “rank with them from this day henceforth and for ever and ever.”
Then Maba Séy6n strengthened greatly his mind in the love of our Lord, and he meditated how he could suffer because He suffered, and how he could be pierced with nails because He was
‘1. e. the Emperor Honorius.
(iil eee Il. Christ conferring upon Maba’ Séyén the priesthood of the orders of Saint Stephen, and St. Michael the archangel, and Saint John
~ a) 59) = i= op) E Go a (a O 3 iE i] n ee oO i 5 oe © = © EB 8 QO o 3) O © a 5 23 @ = @ © a o 2 = oO O S O O on = < |
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 82
pierced with nails. And he said unto himself, “If I make [holes] in “the palms of my hands, and in the soles of my feet, men will see “them and know that I am suffering; therefore it will be better for “me to make them in my knees” Then he brought’ instruments of iron which were made sharp like unto a bradawl, and he drove them into his knees with a stone; and he wept tears because of the intensity of his suffering. And he praised the Lord Christ, Who straightway came unto him and smiling [said unto him], “Did I shed tears thus “when nails were driven into Me? Why didst thou not strengthen “thyself [to bear] the pain thereof?” Then Maba’ Séyén said unto Him, “Thou, O Lord, by Thine own might didst bear [the pain with] “patience, but I am infirm and feeble; how could I bear [the pain] “patiently?” And straightway the Lord drew out the sharp irons from him, and He touched his wounds with His hands, and made him to live [again]. And He said unto him, “Whosoever kisseth and “toucheth these thy knees shall receive redemption, and salvation, and “remission of sins, and thy knees shall redeem many souls; when they “stand still they shall protect [with] loving kindness and mercy, and “when they move about cities and lands shall be sanctified. And be- “hold, I have touched them with Mine own hand that thou mayest be “a participator in My sufferings.”
And it came to pass that our Lord Jesus Christ carried him to heaven, and He brought him before the throne; and Maba’ Séyén saw priests and angels round about the throne, and judgments went forth from round about the throne [Fol. 70] of His kingdom. And when a priest said, “Glory be to the Father, and to the Son, and to
t Read WAI M&A:
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 83
“the Holy Ghost, he could not say ‘Amen. And again, when the priest said ‘Holy’, he could not comprehend that he spake of God the Almighty; and moreover, when the priest said, “Let us worship,” he could not say, “The Father, and the Son, and the Holy Ghost”; and when the priest said, “Glory be to God,” he could not say “Righteousness is meet for Him, [and] there can be [no] wickedness “in God.”
And he saw, moreover, awful and wonderful things, a spacious and a shining city; and again, he saw the darkness of the abyss, and multitudes of men were falling therein. Then he asked him that was with him, saying, [“Who are theses] And he said unto him, “These “are they who have slandered Zar a Ya°k6éb the king” And more- over, he saw two clouds which were like unto [two] white horses, [and he said unto him that was with him, [“What are these for?”] And he replied, “One is for thee and one is for Zara Va kob, that “ye may ride thereon and draw nigh unto Jerusalem.” Then Mab
Séy6n said unto him, “In what thing canst thou make me, a sinner, “to be like unto Zara YA°k6éb, the sun of the faith, and the king of “righteousness?” And he made answer [Fol. Zia unto him, “Thou “art like unto him in that thou hast made thy mind to follow after “the love of thy God” And when he had heard these words he gave thanks unto God for the gift of the riches of His grace.
And our father Mab Séy6n said moreover, “My Lord Jesus “Christ came unto me on the fourteenth day of the month Yakatit* “holding a rope [in His hand, and He said], ‘With this 1 was bound, “and the wicked Jews fettered Me therewith; I have brought it unto
* 1. e., February 8. X2
one is intended
= i = 8 oO = n vo a = o = & ፎ = = oO as
on iss
for him, and the other for King Zara Ya‘k6b.
the rope with which He was
éy6n
lp
christ sheweth Ma earth.
b
(8
Il.
ound upon
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 84
“thee that thou mayest see it’ Then straightway I took it, and kissed dt, and hung it round my neck, and I wept when I remembered “that they had bound my Lord therewith; and would have made it “a seal upon my neck and a goad in my side. And He said “unto me, ‘Thou art not able to bear it upon thee; I did but bring “ct unto thee that thou mightest see it? Then He lifted me up “with His hand and ascended into heaven. To Him be glory for “ever and ever!”
And then on the twenty-seventh day of the month Magabit* our Lord Jesus Christ came with her who bore Him, the Virgin, and with His holy angels, [Fol. 714] on the night of the first day of the week, on the day of the holy Hosanna, when the priests and the censers were gathered together for the great festival of the com- memoration of His death; and he that was on the earth? was trans- formed and became a being of heaven. And-our Lord shewed love unto Maba’ Séyén because of the festival of the commemoration of His death, which had become a traditional custom through him. And He made Himself to be a priest, and made the blessed man a priest like unto Stephen, the head of the deacons, and Michael, the chief of the angels, and Saint John, whom He made priests, each in his respective order. And Christ made Maba’ Séyén to be a priest of the three orders of the Offering’ on three thrones. And as for the deacons who served, “I will make ye to know them forthwith,” said Maba’ Séyon.
“1, e., March 24. Read His
2 Te, Palm Sunday, the festival of which was commemorated on the 22nd of Magabit, i. e. March 18.
3 Le, Maba’ Séyén.
4 Read ቁርባን;
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 85
“And after the Offering was ended,” said Maba’ Séy6on, “He “called me and set me before Him, and said unto me, ‘Once before* “T gave thee a reward, and now again do I give. thee a reward. “And I covenant with thee to shew mercy, for thy sake, on the day “in which thou shalt celebrate the festival of the commemoration of “Me every month, upon five thousand souls; and each day of the eve of “the festival of My crucifixion for thy sake will I shew mercy upon “three hundred and forty souls. And as for thyself, I will adorn “thee with raiment of gold set with precious stones, and with a “brilliant crown which shall shine with light brighter than the sun’”; and [Fol. 72@] thus saying unto him He arrayed Mab Séy6n in most glorious apparel. Then Maba’ Séyén straightway bowed down and worshipped Him, and said unto Him, “O Lord, complete Thou unto “me Thy goodness, and shew mercy unto him that shall flee to me “for refuge, and shall call upon the name of the sinner Thy servant.” And the Lord said unto Him, “I will complete [My goodness] unto “thee. Whosoever shall call upon thy name, or shall flee to thee for “refuge, or shall celebrate the commemoration of thee after thy death, “or shall eat the bread of the commemoration of thy death which “thou thyself shalt make, or shall hear afar off of the fame of thee— “if his heart be pleased therewith and he love the same—but who shall “not be able to be present at the commemoration of Me which thou “thyself shalt celebrate, upon him will I have mercy.” And when our Redeemer had said these things unto him, He laid His hands upon his body, and swore unto him by His own precious blood [that He would do this thing’.
Now when our Lady Mary who gave Him birth heard these
t Read Pais
THE HISTORY OF TAKLA MARY: M WHO WAS SURNAMED MABA’ SEYON, 86
words she said, “O my Son, What wilt Thou give unto him for my “sake?” And the Lord said unto her, “O My mother, on each day “of thy festival, for, thy sake, and through him, will I shew mercy “anto five thousand souls”; then she rose up and kissed His feet and gave thanks unto Him.
And now, let us ask Maby Séyén, saying, “Why hath this “[reward] been given unto thee by God? Is it because of thy fasting? “Or is it because of thy prayers?” Then will he say [Fol 724] unto us, “It is not according to my warring, but according to the “greatness of His mercy that He hath given me* the reward of seven “hundred” souls on each day of His festival; and moreover, my prayers “were few. And it is because I loved Him, more than because of “all my prayers, that He will bring forth, for my sake, five [thousand] “souls out of hell on each day of His festival. May His kingdom be “blessed for ever and ever!”
Now these things Maby Séyén told, not only to the man to whom he spake them, but also to him that wrote this [book]; and not to them only but also to three men, one of whom was a priest, and two were deacons, when they together made enquiries of him con- cerning these things, for in days gone by he used also to tell the faithful how the Redeemer visited him. And the Gospel saith, “By “the testimony of two or three witnesses everything shall stand*” Be- hold then, multitudes of saints were witnesses of what the Holy Spirit shewed them.
* Read M@MUNL :
= This number seems to be wrong.
3 NAd.: DAE: OW AAT : ሰማዕች' : ዴቁውም : tO: ሃIር። 2 Corinthians, XII. 1. See also Deuteronomy XIX. 15.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 87
And it came to pass that when God Almighty wished to take Maba Séyon to Himself, and to make him to rest from the toil and labour of this world, a certain monk came unto him and spake unto him, saying, “I have seen beings rejoicing and singing in the air for “three months past, and when they descended to me they were the “saints. And they said unto me, ‘Say thou unto Takla Maryam (i. e, “Maba’ Séy6n), Prepare, for the day of thy departure from this world “as nigh” And when Maba’ Séyén heard this he said, “Let the will “(Fol. 73 a] of my God be done. For what hope have I upon the “earth except the commemoration of the festival of the death of the “Redeemer? And for my own part, I desire to go to the city of “light, and to enter into the inheritance of the saints.” Then he went to the Monastery of Mary’ and embraced all the saints there and was embraced by them; and he told them all that had taken place, and received consolation from them, and was sent on his way back with salutations of peace. (And it came to pass that the third month of which [the monk] had spoken, wherein he was to take upon himself the form and likeness of the saints drew nigh; now in the first month, on the twenty-second day his death took place). And it came to pass that seven days after he gathered together all his children, and said unto them, “Dwell ye together in the love, and in “the commandment of God Almighty”; and after this he exhorted them with many words of righteousness. Then the heavens were opened [unto him] and he looked in, and his children said unto him, “What
* Perhaps the Dabra Maryam mentioned in the Chronicle of Zara Ya'kéb; see Perruchon, op. cit., p. 28. The country in which this monastery was situated lay to the north of Géyam.
2 Te, the 22nd of Maskarram (= September 19); but below we are told that he died on the 21st of the second month, which is Tekemt, that is to say, on October 18.
Yo
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(PIL ANTE
éyon.
II. The dying vision of Maba’ S
the Church.
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receiving his soul in the presence of angels.
a tA a ጋ a5) E @ = © = 210 Nn: <8 a a a Ge O fe] oa ® Oo oO fei lm
III.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ siYOn. 88
“dost thou see?” And he replied, “I see wonderful and most mar- “vellous habitations, and lamps, and saints shining with brilliant light, “urging me [to come]” And when he had said these and such like things unto them, they wept for the sake of his body, but rejoiced for the sake of his soul, for they knew that the saints would come down to receive it. And again he said, “He Who is within the “heavenly mansion is shining more brightly than the sun”; and as he said these words his face and his whole body shone with light, and [Fol. 736] he yielded up his soul to our Lord Jesus Christ on the twenty-first day of the month Tekemt. Now his days were seventy- four years; he was deacon for forty-seven years, for nine years he led the life of a monk, for nine years he was a priest, and nine years later he died in peace. May his prayer and blessing be with the sinner his servant, Takla Haymanét, and with his beloved [wife] Walatta Séyon for ever and ever! Amen.
O my brethren, do not imagine that the [story of the] strife of this righteous man, our father, is false, for he never became foolish. And we have not written everything [about him] which we have seen and heard, but we have omitted the [mention of many of the] wonderful things [which].he spake. God Himself will know how much to take away from that righteous man of God, the blessed one and man of God on whom He shewed mercy, whom He loved, and whose memorial he exalted upon earth. O brethren, may He Who was well pleased with him be well pleased with you for ever and ever! Amen.
[Fol. Bia] Then he" described the vision of Takla Maryam (i. e., Maba’ Séyén) which God Almighty revealed unto him concerning the
* Read gis ? I.e., the man who described the vision to the author of this book.
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THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 89
manner in which the Lamb allotted habitations unto all the saints, and how his Lord commanded that each habitation should have its own odour, and how the Holy Spirit, the mighty One, is the helper of each one of them; to Him be praise for ever and ever! Amen.
And he saw above the heavens ten mansions that were built of gold and precious stones, and these buildings were exceedingly beautiful, and they shone with brilliant light. And above the mansion which was in the middle was a canopy which was overshadowed by the form of a great cross that shone like the sun, and was fixed in the upper portion of the canopy. From the edges of the canopy a great number of strings of gold like fringe descended, and though they hung close together each was separate from its neighbour; upon each string precious stones were threaded, and these jewels cast their shadow over every portion of the mansion. And moreover, three cords of gold hung down in front of the three windows (?) of the house, and Saint. Michael opened the windows (?) by turning the crosses which were attached to the cross. Inside the house was a throne the workmanship of which cannot be described, [Fol. 814], and that which crowned it was a shining cloud; and upon the throne was a little child [in the garb of] a monk. -And he said unto the angel, “Who is this that is seated [here]?” And the angel, “It is the “soul of Maba’ Séyén, and our Lord hath seated him here and fixed “his habitation [here], so that on the day in which He desireth He “calleth unto his soul, and holdeth converse therewith.” And when he had seen this thing with the angel which spake unto him, he marvelled at the wisdom of God which no man can know. And, moreover, God set within the house three white bulls which were similar in nature; but these the angel did not explain to the writer.
Now the holy sages have given an interpretation of them and say Z
PEATE XLVe
I. The first heaven and the saints thereof mounted on horses.
II. The angel shewing the monk the second heaven and the saints mounted on horses.
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THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MAB’ skyOn. 90
that they are the Persons of the Trinity, and some [say] it is their OIOSIETAGS so dao
Then the Holy Spirit took me, and lifted me up to heaven, and there I saw a wide open space which was like unto a cloud and was white like frost; and upon it were multitudes of the saints riding upon horses, and they were making merry among themselves. And again the Holy Spirit lifted me up above these, and I saw multitudes of the saints who were making merry among themselves, like those 1 had first seen; and they were beautifully arrayed, [Fol. 82 a] and their horses were of divers colours and were brilliantly marked with white, and were far more handsome than the horses which I had first seen. And here I saw my father, whom I recognized from having seen him before at the festival of the commemoration of the , Redeemer, and I communed with him; and the Lord Himself had given unto him the apparel of: light.
_ Then the Holy Spirit lifted me up to the third heaven which was [like unto] a long and vast cloud, and it was much longer and wider than the first and second heavens, and it shone with brightness greater than that of the sun. And above it I saw our Lord with her who gave Him birth, the Virgin, and it was filled with companies of angels and men. And again I saw a man who rejoiced, and he shone with a light brighter than that of the sun; and our Lord had given him majesty and had arrayed him in His splendid apparel, and with abundance of raiment, saying, “Whatsoever he desireth that give “him.” Then straightway that man kissed the feet of our. Lord, and paid reverence unto the Child; but he took nothing from Him, because he had already received from our Lord both horses and the apparel of light. And he turned round towards Him, and looked, and our Lord gave unto him a cross [Fol. 824] of light; and [the Child} said
PEATE XLVIE The Vision of the Monk. III. Archers with bows and arrows
men leading shooting at the serpent. II. Black and white bull.
pent.
IV. Saint Michael commanding the Lamb to descend and visit angels and men ; the black men, and the bull, and the serpent departing.
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. Or
unto him, “Accept this from Him,” and straightway he took [it] from our Lord. And this is He who handed on unto my friend what our Lord spake unto John Sankéris.
Then I saw a black serpent which was being dragged along by black men, and behind it there followed a mighty bull, of pleasant aspect, and of the colour of black and white [mixed] together; and behind him there followed black soldiers who held bows and arrows in their hands. And the Lord said unto Michael the Archangel, “Rise up and command the Lamb (or ram) to descend to all the “angels who are in the world, and to the men of such and such cities “who are my saints; touch neither [a hair of] their heads nor of their “children, and approach not their city’; now when the Lamb departed the bull also followed him, and the black soldiers. Then there came unto Michael a certain monk, who was an adversary of the Child, and who said unto him, “Send away from me the Lamb and the black “soldiers, and command [them to go] to the [Fol 83a] monks of such “and such cities, with the exception of seven monasteries”; and he went to the monastery* and city where the child was. Then was our Lord angry with that envious man, and He made him to be brought to Him and said unto him, “Why didst thou refuse [to receive] the Lamb, since “thou hadst full and certain knowledge that the festival of the com- “memoration of my death was about to be celebrated?” So the Lord departed from that city and commanded that all the fair things thereof should be destroyed. And [Michael] beat that monk with whips until his whole body became like pulp, and afterwards he bound him in chains, and fastened his back and sides with fetters, and dragged him along like a bound captive; and when his children saw him they wept.
tT Read Ari
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 92 |
Now these things took place on the first day of the month Maskarram’‘, and on the next day when they were arraying the child in apparel of gold, he was overcome with anger and he writhed in his fetters. And it came to pass on the tenth day that our Lady Mary asked him and made him swear that he would never do the like again, and that if he did, all his inheritarice and all his children [Fol. 834] should become the property of the Child; [and when he had done so] she unfastened his bonds. And the child fell down before the throne of our Lord and entreated Him to remove from his city every lamb, and every black man, and every bull, saying, “Have mercy. upon “Thy handiwork, O Lord” And our Lord said unto him, “I will “shew mercy unto thee because of the festival of the commemoration “of My death which thou dost celebrate” And He commanded them to go forth, and straightway they went forth from the city, the black soldiers which were with the lamb, and the bull, and I know not whither He led them as He hastened them away.
And it came to pass on the following day that the child devoted «himself to the preparation of beautiful things for the festival of the commemoration of the eve of the festival according to his wont’, and our Lord came in the form of a child, and embraced his neck, and He adorned all his body, and took his head [in His hands], and touched his face and his cheeks, and they were very joyful together. Now when she who gave Him birth saw His graciousness, she said unto Him, “Hast Thou anything remaining with Thee which Thou “didst promise by Thy covenant which Thou hast not given unto “him?” And He said unto her, “Yea, there remaineth one thing with “Me; but behold, I will fulfil the [Fol. 84@] oath which I sware unto
1. e., the first day of the Ethiopian year. 2 Read AE
ATE XLVIIT.
ically
Il. The foes of the saint attack his
dwelling in heaven.
I. Christ embracing Maba’ Séyén.
eit 5 «3 n oO <= 5 Ge O n oO & o as} 3 [ny a = wo on = ig Le) Ey) oO «3 = a = mH 5 |=) iss) dp) — = =
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 93
“him before thee, O My mother, for thy sake, and for the sake of “the Passion of My death, and for the sake of the shedding of My “blood.” . Then straightway He swore by oath many things unto him, saying, “From now and henceforth if any man shall take thought to “make ready fine bread-cakes for any festival of the commemoration “of My death, and shall fully perform the celebration thereof, I will “not depart from him until [his life] be ended. And to him who, “from the time of the coming in of the Offering until it goeth forth, “shall be of ready mind to receive My body and blood, I swear that “three times ten thousand souls shall he cause to go forth from hell; “for the sake of the festival of the commemoration of My death, and “for thy sake, O My mother, shall this be the reward which I will “give him until I, Myself, rise up.” Then His mother rising up kissed His feet and gave thanks unto Him.
And whilst one was talking with our Lord, with a hesitating tongue, according to his wont, a bright moon came down from heaven and rested upon the place where the child stood in front of the city, and then that moon went and seated itself upon the child; and our Lord smiled and became a man, and at that moment I knew that that moon [Fol. 844] was my Lady Mary. And she said, “Wilt thou “keep silent, O my beloved one, [whilst] the hosts of darkness gather “round the house of the commemoration of my festival?” And the Lord kept silent whilst He shewed His rejoicing in the child [and whilst He spake unto him] in a gracious voice. |
And I saw the hosts of darkness outside, the number of which could not be told, and they had their bows drawn, and their arrows dipped in poison, and they surrounded the house; and it seemed to me that they would leave none of it standing. But whilst I meditated
in this wise there came a flash of lightning and consumed them, and AA
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 94
they all disappeared, and that house remained by itself under the tree. And the angel [who] sat in the house wished to close the doors’ thereof, but Saint Michael made him leave them [open], saying unto him, “Leave them [open], and let the child be slain as he desireth.” Now there were with him two angels, and when they had smitten the earth twice, a huge, black serpent of enormous girth put forth his head, which was covered with hair like unto that of a man; and one half of the serpent remained in the ground. And the serpent hissed [Fol. 85a] and uttered cries, and he shed his hair in front of the wall of the house from which the child was looking. Then the child went forth from the Lord holding a bow [in his hand], and our Redeemer gave him a panoply of gold and silver wherewith to cover all his body; and the work of this was formed of fire mingled with white and green flowers, and the sign of the cross was thereon. And the child avenged himself, and making the sign of the cross, he shot ar- rows at the serpent, and straightway the earth was rent asunder, and the serpent was drawn forth in the twinkling of an eye, and flew like a bird and came to the city of the father of the child and fell down there; then the child shot arrows at him again, and he was straightway smitten and destroyed by the might of the divinity of God Almighty, to Whom be glory for ever and ever! |
Then they saw our Lord sitting upon His exalted throne, and His mother was sitting on His right hand, and the chosen ones of heaven were singing psalms before Him; and the child stood below His feet. And the Lord commanded that all those unto whom [Fol. 85 4] He had shewn mercy through the festivals of the commemoration of His death should come [thither], and they came in the twinkling of an eye, and stood below His chariots, and filled the whole of the
E XLIX.
EA
\! ei
g upon him ornaments of
, and bestowin
n and arraying him in apparel of light.
Maba’ 5
eZ So gold and precious sto
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Il. Christ crownin
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ siVON. 95
empty places of the city; and their number God [only] knoweth. And He adorned* them with crowns, and with beautiful diadems, and each one of them was like unto a flower; and some resembled white roses, and some red, and [some] yellow, [or gold-coloured], and [some] green. Then they all bowed down [to Him] in worship’ and cried out, saying, “O God of gods, Who hast shewn mercy unto us through “the festival of the commemoration of Thy death, let Thy kingdom “be blessed. And now, let us hear Thy voice, and give us a father “that he may be unto us [as a] god” Now when they had said these words the Lord brought forth most marvellously ornamented apparel, and He decorated the child therewith; and He put upon his head a diadem set about with roses, and upon the diadem He placed a crown which shone with more brilliance than the sun, and upon his shoulders He placed raiment of gold set with precious stones, [the beauty of which] ravished the eyes. And the Lord holding both sides of the diadem lifted it up [upon the head of the child], and said unto them, [Fol. 86a] “Receive ye him in the place of your father, and “remember ye both My death and that ye have received benefits from “him; and let it be a thing that ye will remember for ever.” Then they straightway rejoiced and glorified Him and bowed low in wor- ship before Him; and He sent them away and they came [to their place] in peace.
Then many of the saints came and stood before Him, and they said unto Him, “O Lord, Thou Thyself dost know that we have “borne affliction for Thy sake, wouldst Thou then give all the gifts “of Thy grace unto one who hath been victorious in the fight after “us?” And the Lord said unto them, “Are there none who are less
t Read DAW CTPA ; AAs
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MABA’ SEYON. 96
“than you, and [none] who are greater than you? Dwell ye now, all “of you, [in places] according to your strivings, and pass not away “from the company in which I have placed you; ye shall dwell [in “ranks] according to your good works. And [this child] loved Me “and celebrated the festival of the commemoration of My death, whereby “he hath become a witness unto My disciples” Then straightway the father of the monks, Antony, rose up, and said, “O my Lord, it is “meet for Thee to give [gifts unto them] according to. Thy desire”; and forthwith the saints were angry with him because he had spoken in this wise. [Fol. 864]. Then the Lord turned towards the child and said unto him, “I sware unto thee by the blows and buffetings “which I received, and by My Passion, and by My Crucifixion, and “by the floods of tears which My mother shed, that because thou “didst celebrate the commemoration of My [death] and didst toil “exceedingly thereat, I would give thee glory, and I would add “unto thee as a gift (or reward) the one half [of the souls] of those “who were dead, or who were still alive, and I would shew “mercy unto thee through the festival of the commemoration of My “death. Verily, I say unto thee now that I will not lie unto thee. “And I will make thee strong, and I will set the love of Me in thy “heart, for I will redeem sinners, and I will have compassion upon “them for thy sake.” With these words did our Lord Jesus Christ speak unto him with His voice, even as He had before promised him. To Him be praise, and upon us may there be compassion and mercy, both upon earth and in heaven, through the prayers of our father Maba& Séy6én, who was clothed with patience; and through our Lady Mary, the mother of the God of hosts; and through the festival of the commemoration of His death. And to the King be praise! May He Himself [Fol. 87a] redeem us from death; may He deliver us
THE HISTORY OF TAKLA MARYAM WHO WAS SURNAMED MAB SEYON. oy
from temptation; and may He give us power to enter into the holy Mount Zion along with the saints and martyrs for ever and ever! Amen, and Amen. May it be! May it be!
- Here end the miracles of the Redeemer which were wrought by the hand of Maba’ Séyén; may his prayer and blessing be with the soul of the sinner who loveth him Takla Haymandt, and with his beloved [wife] Walatta Séy6n, and with all of us children of baptism for ever and ever! Amen.
O God of our father Maba’ Séyén, Thou Who art One in God- head, and in Persons Three, write Thou the name of me the sinner, Thy servant Ignatius, and [that of] his beloved [wife] Walatta [Séyén], and [that of] the scribe Mekeh Giyérgis, with honour and praise, upon the pillar of gold [in letters] which cannot be wiped out, side by side with the names of Aaron and Moses for ever and ever! Amen.
BB
THE
HISTORY OF GABRA KRESTOS,
SON OF THE
EMPEROR THEODOSIUS.
INTRODUCTION.
Tue History of Gabra Kréstés, the son of the Emperor Theodosius, fills about the last third of the Lady Meux Manuscript No. 1., and its composition must date from a period earlier than that of the Life of Maba’ Séyén. In editing the text of it I have added the variants from the ancient manuscript, Brit. Mus. Add. 16,198 (see Dillmann, Cafalogus, No. XLVIIL 5), which help to explain the text at times; but I thought it unnecessary to print those from Brit. Mus. Orient. 709 (see Wright, Catalogue, No. CCLXXXV. 1. p. 188), be- cause they are of no importance. It will be noticed that the text of the work that has come down to us is essentially the same in all the MSS. indeed, it seems as if all were copied from one arche- type. In the Lady Meux Manuscript are the following coloured illustrations :—
Pl. L. Fol. 964. 1. Theodosius the Emperor of Constantinople, and Markhéza the Empress, praying for a child in the sanctuary at Jerusalem.
2. The Empress Markhéza nursing the child whom God has given her, and whom she calls Gabra Kréstés.
PI. LL Fol. 978. 1. Gabra Kréstés learning his lessons. | 2. Gabra Kréstés learning to ride and to hunt.
BB2
THE HISTORY OF
GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 100
PLLIL Fol. 998.
Pl. LOL Fol. iooa.
TEEN EE ONT ODO
ETE VIEIOIPRT OSI
Pl. LVI. Fol. oda,
PLLVIL Fol. ro76.
Pl. LVIIL Fol. 108 a.
Pl. LIX. Fol. 108.
Theophilus, the Archbishop of Constantinople, performing the marriage ceremony over Gabra Kréstés and his bride.
1. The guests and the musicians bringing Gabra Kréstds to the nuptial chamber.
2. Gabra Kréstés with his bride in the nuptial chamber.
1. Gabra Kréstés and his bride making a covenant in the nuptial chamber. Outside, under a burning
lamp, lies the sleeping attendant.
2. Gabra Kréstos and his bride in prayer.
1. Gabra Kréstés taking money for the expenses of his journey.
2. Gabra Kréstés bidding his bride farewell.
3. Gabra Kréstés setting out on his journey by night whilst his kinsfolk are asleep.
1. Gabra Kréstéds giving money to the master- mariner.
2. Gabra Kréstés setting out with the sailors in the ship to cross the sea.
1. The Emperor and Empress visiting the bride, who with bitter tears tells them that their son, her husband, has left her.
2. The Emperor and Empress bewailing the flight of their son.
The bride of Gabra Kréstés having her hair cut off in token of her grief at her husband’s departure. 1. The Emperor Theodosius ordering his soldiers to go forth and seek for his son Gabra Kréstés.
*
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. IOI
PIES TP TEESE JAL IESE
Peas
PLEX,
PL LXV.
ERNE
Pl. LXVIL
Fol. 110 a. Fol. 1108. Fol. 1114.
Fol. 113 a4.
Fol. 1142.
Fol. 1168.
Fol. 1176.
Fol. 1206.
2. The soldiers of the Emperor, armed with spears and shields, setting out on their journey. Gabra Kréstés, giving his apparel to the poor. Cabra Kréstés standing in prayer all night.
1. Gabra Kréstés, having prayed all night stand- ing, goes into the church for morning prayer at daybreak.
2. On the left is the verger striking with stones the two boards which are suspended from a bar, supported on two Y-shaped supports, and which take the place of bells.
1. The soldiers of the Emperor Theodosius giving alms to the poor.
2. Gabra Kréstds giving to the poor the alms which he had received from his father’s soldiers, who left the city without recognizing him. Gabra Kréstés praying by his abode near the church.
1. The Virgin Mary appears to a priest in a dream and orders him to bring Gabra Kréstés to live in the church.
2. The priest goes to the abode of Gabra Kréstés and finds him standing in prayer.
3. Gabra Krést6s and the priests conversing in the temple.
Gabra Kréstés saluting the picture of the Virgin Mary, and asking her to guide him in his journeyings.
Gabra Kréstés begging for a passage in the ship. ce
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 102
PL LXVIIL Fol. isi. Gabra Kréstés arriving in his father’s country. Pl. LXIX. Fol. 122@. Gabra Kréstés asking the Emperors permission to have a little hut built for him inside the court yard of his palace. 2. Two of the Emperor’s servants are told off to bring meat and drink to Gabra Kréstdés. Pl. LXX. Fol. 1244. 1. The servants of the Emperor conspiring to drive away by ill-treatment Gabra Kréstés, and to: injure the two men who waited upon him. 2. A servant smiting Gabra Kréstés on the face. 3. A servant smiting Gabra Kréstés on the head. 1, A servant plucking out his beard. 2. A servant pulling hair out of his head. 3. Servants pouring dirty water upon him through the roof of his hut. 4. A servant emptying the washings of a bowl
TEE OI Bie
upon him. 5. Men spitting upon him.
Pl. LXXIL Fol. 1264. 1. Dogs leaping upon him to catch the pieces of meat and bones which the servants threw
at him. 2. The women of the palace objecting to the presence of Gabra Kréstés by reason of his
evil smell. 3. Gabra Kréstés standing in prayer. Pl. LXXIIL. Fol.1294. Gabra Kréstés standing and kneeling in prayer. Pl. LXXIV. Fol.130a@. Christ, and the Seven Archangels, and thousands of angels, come to visit Gabra Kréstés. Pl. LXXV. Fol. 130. 1. David with his harp.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 103
Pl.LXXVI. Fol. 1314.
Pl. LXXVIH. Fol.136a.
PLLXXV IL. Fol.138 a.
Pl. LXXIX. Fol. 139 a. PL. LXXX. Fol. 1410.
Pl. LXXXI. Fol.142 a.
Pl. LXXXIL Fol. 1426, PI. XXXII. Fol.143¢.
PLLXXXIV. Fol.1450.
2. Enoch with his book.
3. The Virgin Mary with the Twelve Apostles and the Seventy-two Disciples.
1. Abba Basilicus (?) with his five soldiers.
2. Quiricus and his mother Julitta (2).
Christ conversing with Gabra Kréstés, and granting all his petitions.
1. Gabra Kréstés sending his servants for the consecrated offerings and for pen and paper. 2. Gabra Kréstés writing his life by the aid of the Holy Ghost Who appears to him in the form of a man.
Gabra Kréstés holding the vessel containing the consecrated bread.
Gabra Kréstés receiving the Eucharist from the hands of the Lord Christ.
1. Gabra Kréstés lying dead, clasping in his hands the roll on which he had written the story of his life.
2.. Christ receiving his soul in His arms whilst the heavenly host blow their trumpets, and the saints rejoice.
The Archbishop of Constantinople praying in the church. j The two servants of Gabra Kréstés conversing with the Emperor in the presence of the Empress. 1. The Emperor conversing with the servants. 2. The mother and bride of Gabra Kréstés hurry-
ing out of the palace to see his dead body. CCs
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS.
104
PLLXXXV. Fol.146a@. The Archbishop Theophilus reading to the Em- peror the life of Gabra Kréstés which he had, by the help of God, taken from the dead man’s hand.
PLLXXXVI. Fol.149@. The Emperor Theodosius reading the life of his son Gabra Kréstés which he had written be- fore he died.
PLLXXXVI. Folr49 The Emperor and his Empress Markheza mourning the death of their son.
PLLXXXVIIL Fol.150@. The Emperor, with the priests and deacons,
i going to take his son's body to the church.
Pl.LXXXIX. Fol.151a. The bride of Gabra Kréstds bewailing her sad fate, and taking a vow to lead a soli- tary life.
JAIL aC. Fol. 1536. The Archbishop, and the Emperor with his servants, try to take the body of his son to the church, but are prevented by the press of the multitude.
IP OL Fol.154@. The Emperor Theodosius casting gold and silver coins broadcast before the gates of his palace with the view of drawing away the crowds from the road to the church; the people will not, however, pick them up, but prefer to stay near the body of the saint.
I SOUL, Fol. 1546. 1. The funeral chest in which the body of. Gabra Kréstds is to be laid, and the church in which it is to be buried.
2. The body of Gabra Kréstés being wrapped in purple linen, and laid in its coffin.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 105
It is difficult to account for the appearance of the history of Cabra Kréstds in the same volume as that containing the life of Mab Séyén; for there is, apparently, no connexion between them. It will be remembered that the ascetic who induced Maba’ Séy6n, to adopt definitively the monastic life was called Gabra Kréstds, but it can hardly be supposed that the author of the history could make such a mistake as to confound a monk of the XIVth century with the son of an Emperor who reigned in the second quarter of the Vth century.
Our narrative begins with an account of the childless state of the Emperor Theodosius and his wife, who is here called Markhéza, and a description of the godly life which they both led. There is no doubt that the Theodosius referred to is the Emperor who was born A. D. 401, and died A. D. 450, for all that we learn of him from the Ethiopic work here printed agrees with what is known of him from Western writers. The name Markhézd seems to me but a transcription of the Italian marchesa, i.e, “marchioness”, and its appearance here indicates that the life of the saint Gabra Kréstés was originally written in one of the languages of Southern Europe. From Socrates, the ecclesiastical historian, we learn (lib. VII, cap. 21) that the wife of Theodosius was Athenais, the daughter of the Athenian philosopher Leontius, and that she changed her name to Eudocia, when she re- nounced paganism and was baptized into the Christian religion. She was the mother of a daughter called Eudoxia, who married the emperor of the West, Valentinian III, at Constantinople about A. D. 436. Eudocia visited Palestine and gave away there large sums of money, and she brought back to Constantinople the chains of Saint Peter, the right arm of Saint Stephen, and a picture of the Virgin which was said to have been painted by Saint Luke. She quarrelled with
DD
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 106
her husband’s sister Pulcheria, and subsequently, after a violent dispute with Theodosius himself, she was stripped of her honours, and retired for the last sixteen years of “her life to Jerusalem, where she died aged sixty-six years of age. Theodosius was kind and good, “chaste, temperate, liberal, and merciful”; he transcribed religious books in a beautiful hand, and he was skilful in painting and carving. These virtues were, clearly, esteemed by the writer of the work which the Ethiopian translator has preserved by a version written in his own language, but he has not considered the views of the life and character of Theodosius which other historians have held. Thus Gibbon (chap. XXXII) in his summary of this Emperor’s character says, “His “mind, enervated by a royal education, was oppressed, and degraded, “by abject superstition: he fasted, he sung psalms, he blindly ac- “cepted the miracles and doctrines, with which his faith was “continually nourished, Theodosius devoutly worshipped the dead “and living saints of the Catholic church; and he once refused to “eat, till an insolent monk, who had cast an excommunication on “his sovereign, condescended to heal the spiritual wound which he “had inflicted.”
But to return to our narrative. When Theodosius and MarkhézA had lived together for several years, and found that they were still childless, they made a pilgrimage to Jerusalem and prayed there, in the sanctuary, for a son who, in due time, was given to them. When the boy was old enough he was placed under the care of a master who instructed him in the Bible and in the Christian literature of the time, and he studied such science as was to be found in the writings of one of the sons of Noah. He also became an expert horseman, and could shoot with the bow, and sling stones, and hunt wild animals successfully. When the lad’s education was completed,
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 107
his parents betrothed him to the daughter of a noble of the city and, after a time, Gabra Kréstés and his bride were married in the Lady Chapel by Theophilus the Archbishop” of Constantinople. When the marriage had been performed, and the bridegroom and bride had been escorted to their chamber, Gabra Kréstdés, instead of remaining with the bride, changed the wedding garment for one made of wool, and, having taken much money, bade her farewell, and set out ona journey to a place where he could live the life of a mendicant recluse. He made his way to the sea-coast, and, having paid a master- mariner certain moneys, he embarked in his ship and set out to
cross the sea.
Meanwhile the flight of Gabra Kréstés was discovered by the Emperor and Empress when, on the day after the marriage, they came to pay the customary visit to their daughter-in-law, whom they found in tears. The grief-stricken girl told them how he had left her, and Theodosius and Markhéz4 mingled their tears with hers. Then Theodosius gathered together five hundred of his servants, and having provided them with everything necessary he sent them forth, two by two, and ordered them to go into “every city of the world” and to bestow alms upon the poor and needy, hoping thereby to discover his son among the pious mendicants of some country. Among other countries which they visited was Armenia, whither Gabra Kréstdés had gone. In this country he had led a sternly ascetic life, and no one had succeeded in finding out who he was. He had taken up his abode in the courtyard of a church dedicated to the Virgin Mary, and here he had fasted, and prayed for five years when his father’s servants arrived in the city in which the church was situated. The Emperors servants bestowed alms upon
the poor, among whom was Gabra Kréstés, and when they had DBDs
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS,
108
carried out their orders they left the city without having recognized their master’s son.
When Gabra Kréstés had lived in the courtyard of the church for fifteen years, the Virgin Mary appeared unto a priest and com- manded him to provide a dwelling-place for him in the church which was dedicated to her. In obedience to this command, the priest sought out the saint, and brought him into the church, and gave him a place wherein to dwell; and having pressed him to tell him his history Gabra Kréstés did so. Soon after this Gabra Kréstés found that his story was being noised abroad in the city, and he decided to depart to another place. He made his way by night to the sea-coast, and having begged a passage in a ship, he set out to cross the “sea “of Barbar”; soon after they had started, however, a storm arose which drove them out of their course and brought them, against their will, to Constantinople, the city where his father reigned. Having made his way to his father’s palace, he begged permission to be allowed to live in the courtyard, and to eat the broken meats which came from the Emperors table; this was granted to him, and not only did his father, who failed to recognize him, give him food, but he told off two servants to wait upon him. When the other servants in the palace saw this, they murmured and determined to make the life of Gabra Kréstés as uncomfortable as possible, so that they might drive him out of the place. With this object in view they smote him on the face and head, and plucked out his hair and beard, and spat upon him, and threw the washings of the pots and pans and other dirty water upon him, and they cast pieces of meat and bones upon him so that the dogs might leap upon him in their struggles to get them. Besides these things he was also cursed by his mother’s handmaidens, who declared that he polluted the palace with his evil smell.
THE HISTORY OF GABRA KRESTOS, SON .OF THE EMPEROR THEODOSIUS. 109
To these and such like annoyances Gabra Kréstés paid no heed, for his Lord Christ, and all the Archangels, and Angels, and Patriarchs, and Prophets, and Apostles, and Disciples, and Martyrs, and the Virgin Mary, came to visit him. About this time, too, he was warned by Christ that his end was near, and, having made a series of petitions that every class and condition of men might be blessed through him, and having written his own life by the help of the Holy Ghost, Who appeared unto him, his soul passed to heaven on the twelfth day of the month Tekemt (i, e., October 9). When the news of the death of Gabra Kréstés was carried to the Emperor, he went to salute the dead body, together with the Archbishop Theophilus, and a great number of priests and deacons bearing books, and censers, and seals. When they arrived they found the dead man lying with a roll of paper clasped tightly in his head, which they found to be impossible to open until the Archbishop had specially prayed that he might be able to draw the roll from it. When the roll had been opened and read, the Emperor knew that Gabra Kréstés was his long-lost son, and he, and the Em- press Markhéza, and their daughter-in-law, wept bitterly. With great care, and much expense the body of the saint was prepared for the grave, but when the day arrived for burying it in the church, it was found impossible for the funeral’ procession to move by. reason of the press of people who filled all the roads which led from the palace to the church. On the advice of the Archbishop the Emperor had money scattered broadcast in the streets with the view of drawing away the crowds from the palace gates, but this had no effect whatever, for the people seeing in the body of the saint a new means of salvation for their souls and of. cure
for their bodies, determined to follow it to its grave in the = EE
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. IIo
church. At length the body was brought to the church, and after the administration of the Eucharist by the Archbishop, it was put in the chest prepared for it, and then laid in its grave, inside the church. Then the light of heaven descended upon the grave, and many cures were wrought in those who flocked thither to pray for the help of Gabra Kréstés, and to ask for his blessing.
TRANSLATION.
[Fol. 942] IN THE NAME OF THE FATHER AND THE SON AND THE HOLY GHOST,
ONE GOD, WE BEGIN TO WRITE, WITH THE HELP OF OUR LORD JESUS CHRIST,
THE HISTORY OF THE HOLY AND BLESSED MAN OF GOD GABRA KRESTOS, THE SON OF THEODOSIUS THE EMPEROR OF CONSTANTINOPLE,
Now the Emperor Theodosius was a lover of God and of pilgrims, and he gave gifts to the poor and the needy, and to widows and to those who were wretched and in misery; and he built churches,
and gave alms and
oblations, and he pleased God Almighty; and
his wife was a beautiful and God-fearing woman, whose name was Markhéza. Now Theodosius and his wife dwelt together in their
kingdom, [Fol. 94.9]
but they grieved because they had no child.
And Markhéza his wife said unto him, “Rise up, O my lord, and let “us entreat God to give us a child, who shall make us to rejoice, and “who shall inherit our kingdom, and shall give a name to the seed “which shall come after us. Rise up now, and let us go to Jerusalem “and make supplication to Him [there]; and let us vow offerings to “the Lord our God, for He is one Who hearkeneth, and He is mighty.”
So the king and his and entered into the
wife Markhéza rose up and came to Jerusalem sanctuary, to the place [called] Krany6, which is
the place [called] Golgotha, where our Lord Jesus Christ, the second
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THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 112
Adam and the Redeemer of the world, was crucified; and here [Fol.95 a] did they bow down on their knees in worship together. And they lifted up their eyes to heaven, and their breasts heaved, and they made supplication unto God with much crying, and they blessed God Almighty. And He hearkened unto their petition and to the bitter cry of their hearts, and He was not wearied by their prayers, and He cast not aside their expectation, even as it is written, “The Lord “casteth not away the hope of the righteous.” And He gave unto them in the days of their old age a lovely child of joy, the odour of whom was like unto the odour of a field which the God of gods hath blessed; and the Emperor Theodosius called the child Abd el-Masikh’, which is being interpreted, “Gabra Krést6s*” And the Emperor and his wife Markhéza the Empress rejoiced, and they gave thanks unto God [Fol. 954], Who had given them a beautiful son, and Who had heard their request.
And it came to pass that when the child had increased in years, and had arrived at the age for [receiving] instruction, his father and mother took counsel together and sent him away to a teacher, with whom he learned all the Books of the Prophets and the inter- pretations thereof. And, moreover, he learned the words of the holy Gospel, and the writings of the ancient fathers and Apostles, and the interpretations thereof, and he learned the explanation of everything which concerned Christ. And besides this, he acquired profane learning, and discipline, and the knowledge of the computation of the stars which is [found] in [the work of] Nitér’, the son of Noah. Then
tLe, Eel we “Christodoulos”.
2 Te, “servant of Christ”.
3 Shem, the son of Noah, is usually credited with a knowledge of astronomy; I cannot explain the allusion here.
PIA Ie
I. The child Gabra Kréstés learning his lessons.
II. Gabra Kréstés learning to ride and to hunt.
ly Tes INL
eee RSE
PLAT
ceremony over Gabra Kréstés and his bride.
oO on ao i 3 E © G f=] on [=| S| ae je © Ca oO Qu © = B 5 3 s n = O O Ga O Q be) = a ao <= fe) Lr] < ny i= ie Oy O © = F
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 113
after these things he learned to ride the horse and to hunt savage animals, and he learned to use the shield and the spear, and to shoot arrows from a bow and to sling stones with the sling, even as did David* the king of Israel; and there was nothing whatsoever which man can do [Fol. 96a] that the youth did not learn to do, with the exception of committing sin which putteth a man away from his Creator.
Now when his father and his mother knew that he had completed the whole course of his instruction they rejoiced with an exceedingly great joy, and they gave thanks unto God Almighty. And they took counsel together and said, “Let us give our son a wife during our “lifetime, and let us go into the treasury and give unto him abundant “riches, and rejoice in the days of the marriage of our son.” [Fol. 98 a] And it came to pass that when Gabra Krést6s was fifteen years old, [his parents] gave him to wife the daughter of a nobleman of By- zantium; and when they had made ready for the marriages according to their honourable rank and royalty, they brought to him the bride according to the law of the Christians. Then they took the bride- groom and the bride into the sanctuary of Saint Mary, and Theophilus the [Arch|bishop of Constantinople, and priests and deacons along with him, came and entered into the church, and performed the marriage service over the bridegroom and the bride. And Theophilus the Arch- bishop laid his hand upon the heads of both of them, and prayed the prayer of marriage [over them], and pronounced the benediction, saying, “May God Almighty make your seed to be multitudes, even “as He [Fol. 984] multiplied seed to Jacob by Rachel and Leah, who “made strong the house of Israel; may God Almighty bless you and
t I Samuel XVII. 50. 2 Read NarPon : 3 Read Nan :
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abra Kréstés to the nuptial chamber.
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Gabra K
ING
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. I1I4 “your bed, even as He blessed the bed of Noah, the son of Lamech, “in the days of the Flood; and may God Almighty bless your house “as He blessed the house of Abidara* for the sake of Zion. And may “ye become thousands of thousands! Ye shall neither suffer hunger “nor thirst.” And when Theophilus the Archbishop spake these words, those who were listening [to them] said, “Amen. Amen. May it come “to pass! May it come to pass!” So the bridegroom andthe bride went forth from the church, and the people brought them into the nuptial chamber. [Fol. tore] And it came to pass that when it was midnight, Gabra Krést6s came to the bride, whom they had brought unto him, and taking hold of her hand he said unto her, “Come, let us make “a covenant together, and do thou agree to do that which I shall “say unto thee”; and she made a covenant with him that she would hearken unto what he was about to say unto her, and, would do it. Then they rose up and prayed together, and they bowed down to the earth and worshipped, and looking up to heaven they said, “We “believe in One God, God Almighty the Father, the Sustainer of all “things, and the Creator of the heavens and the earth, and ‘of things “which are visible, and of things which are invisible’—to the end of the prayer, when he bowed down to the earth three times. Then he stripped himself of his marriage garment, which [came] from the royal house, and put on garments made of wool. And he took from his chest a great quantity of gold and of silver, as much as ever he could carry, and he went to the bride, and kissed her head, and said unto her, “God Almighty [Fol. 1014] be with thee and deliver ‘thee “from the works of the Devil, the envious one.” And the bride wept
* From the Greek ApedSapc, see 2 Samuel VI. 12. 2 Read AA:
I. Gabra Kréstés and his bride making a covenant together in the nuptial PILATES, ILIV. chamber. Without is the sleeping attendant.
Il. Gabra Kréstés and his bride in prayer.
Ie INT JENV AL
I. Gabra Kréstés paying the master- II. Gabra Kréstés setting out with
mariner his hire. the sailors to cross the sea.
PILATES; ALAVIUDL,
of her grief at his departure.
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IPA TE TENS
I. The Emperor Theodosius ordering his soldiers to go and seek for his son Gabra Kréstés.
II. The soldiers of the Emperor armed with spears and shields setting out on their journey.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. TB,
“world. And in every country into which ye shall come give ye “gifts unto the poor and the needy, and unto the widows, and unto “the sons of want and misery; and ye shall seek and search diligently “for tidings of my beloved son, [who is] the light of mine eyes. -And ‘af there be one who shall find my son, I declare unto you by my “faith, that I will give him even unto the half of my kingdom. And “besides this, whosoever shall give me any information concerning “my son him will I appoint unto a position of authority under me, “and I will give him great riches. And behold, from this time forth “and until [Fol. 1066] I hear tidings of my son I will not go up to “the bed of my couch, and I will not put on [my] royal apparel, and “mine eyes shall not slumber, and my mind shall not cease from “sorrow until God Almighty shall make me to rejoice through a sight “of my beloved son, [who is] the light of mine eyes. And Markhéza the mother of Gabra Kréstés put on the apparel of mourning, and she sat down in the ashes, saying, “These shall be my bed through- “out my life, and my place of refuge until I die, or until God Al- “mighty shall put away the sorrow of my heart, and shall bring back “my son to me.” Then the bride cast away from her her marriage raiment which was of great price, and she put on the apparel of mourning, and shaved off the hair of her head, saying, “I will not go “forth [Fol 1074] from this house, in which he left me and in Which “he made a covenant with me; but I will wait for Christ to shew “me him to whom I became a bride by the law of Christ, when they “set me before the ark with him and crowned us according to the “law of marriage, me and him whom the Lord ordained to be my “husband.”
[Fol. 109@] Then the soldiers went forth and departed to search
for the Emperor's son, whose name was Gabra Kréstds, and they GG
PILANIUS; IX.
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Gabra Kréstés standing all night in prayer.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 118
sought for him in every city and in every country. Now Gabra Kréstés had gone away to a remote country which was one year’s journey distant [from Constantinople], and he arrived at a city called Armenia; and in this place there was a church [which had been built] in the name of our Lady Mary. And it’ came to pass that at the door thereof there were [gathered together] many poor and needy folk, and aged women, and the children of want and misery, and people with impediments in their speech, and widows, for the city was very large, and a law had been established in the city that the folk who desired might dwell in the porch and courtyard of the church [to receive] alms. Now Gabra Kréstés had not ceased to give (Fol. 1094] alms from the time he crossed the sea until he arrived in that city, and unto all those who were in need he gave away everything which he had taken with him from the house wherein he should have lived after his marriage, until he had nothing left belonging to him. And he gave away his clothes from off his back and dressed himself in rags, and he made himself an abode with the poor and needy in the porch of the church; and he fasted by day and by night, and he tasted food only on the Sabbath day. He passed the whole night long in watching and in prayer in the place where he lived, and he ceased not to remain standing until the dawn of day. And when the board was struck for the morning service he was wont to go into the church with the multitude and take part therein, and when he went forth from the church he used to go back into his dwelling, and pass the whole day in prayer. And he ceased not to do this at any time, both by day and by night.
[Fol. 1114] So he dwelt in this way for five years without any. man knowing of his vigils. And it came to pass after five years that two of the soldiers of his father came to the city to seek him
I. The servant of the church striking the boards, which serve as bells, to call the people to prayer.
II. Gabra Kréstés, having stood up in prayer all night, goes into the church at dawn for the service.
NIRS, IPO
I. The soldiers of the Emperor Theodosius giving alms to the poor.
Il. Gabra Kréstés giving to the poor the alms which he had received from his father’s soldiers, who left the city without recognizing him.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS.
119
out, but they were unable to do so, and they found no trace of him. Then they came into the porch of the church to the poor folk [there], and Gabra Kréstés saw the soldiers and recognized them as being servants of his father, but they knew him not, because the beauty of his ap- pearance was changed by reason of his frequent fasts and vigils. And these soldier-messengers gave alms to the poor and needy, and unto all those who were in want among the folk that were in the porch of the church, even as the Emperor Theodosius had commanded them. And it came to pass that when the soldiers of the Emperor gave alms unto Gabra Kréstés [Fol. za] along with those who were poor and needy, he received the gift in his hand and went into his dwelling in tears. And he bowed down with his face to the ground, and looking up into heaven said, “I thank Thee, O Lord God Al- “mighty, Thou Sustainer of the universe, thou holy God of Israel, “Who hast never been conquered by foe, Who alone doest great and “wonderful things, and Who hath given unto me this gift from the “hand of the servants of my father.” And after these soldier-messengers of his father had given alms unto all the poor and needy, they de- parted without having recognized Gabra Kréstés or heard of the fame of him. Now after the soldiers of his father had gone forth [out of the city], Gabra Krést6s gave the gift which he had received from them unto the other poor and needy folk [Fol. 1126].
And after these things the saint dwelt in that city for ten years, and he laboured abundantly in fasting, and in worshipping, and in vigils without ceasing, without any man knowing of the vigils which he kept, and of the labours which he wrought for the sake of God Almighty.
[Fol. ud a] And it came to pass after fifteen years that the
holy Virgin Mary, who gave birth to God, appeared unto a certain GGe
PEAT PTX
Gabra Kréstés praying by his abode near the church.
PIL IID, IL DONE
conversing in the temple.
III. Gabra Kréstés and the priest
rest6s to her in the church.
bring Gabra
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Il. The priest goes to the abode of Gabra Kr
and finds him standing in prayer.
THE HISTORY OF GABRA KRESTOs, SON OF THE EMPEROR THEODOSIUS. 120
good man who was a priest and a guardian of the church, and said unto him, “At dawn to-morrow go thou to the porch of the “church to the place where the poor abide, and enter thou into the “dwelling of one who resideth there by himself”; and she told him what manner of house it was. Then she said unto him, “Take thou “the man of God [who is there], and bring him to the church wherein “he shall have a new abiding place; and thou shalt not let him dwell “with the poor and needy” Now they had given unto Gabra Kréstés the name of “The man of God. And it came to pass that when the day had broken, the priest went to the house which had been shewn unto him, according to the order which our Lady Mary had given unto him, and he entered in, and found Gabra Kréstas standing [Fol. 115@] in prayer. Then he said unto him, “O man of God, our “Lady Mary calleth thee into her house.” And he took him and brought him into the church, and made ready for him his habitation therein. And the priest said unto the man of God, “I will make “thee to swear by Mary, who gave birth to God, the mother of light, “the shining lady, and by the Father, and the Son, and the Holy “Ghost, that thou wilt tell me who thou art, where thy country is, “who thy father is, and for what purpose thou hast come hither.” Now when the man of God heard this he refused [to tell him], and he said unto the priest, “What hast thou to do with me, O my father? ' “And why dost thou weary thyself in searching out the affairs of a “sinner? And why wouldst thou make me to swear so great and “awful [Fol 1154] an oath, which is terrible even to hear? But I “will make thee to swear by that same oath to tell me who hath “related unto thee my business, and who hath made thee to know ” Then the priest said unto him, “I have no knowledge what- “ever of thee, but our Lady Mary appeared unto me and commanded
“me.
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to guide him in his journeyings.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. “121
“me to bring thee hither, saying unto me, “Bring forth the man of “God from his dwelling -[with the poor and needy], and make him “to come into the church, and his habitation shall be therein’. So I “came unto thee and I have brought thee hither, and have informed “thee of these things.
And the man of God hearkened unto the words of the priest, for he feared the oath which he had made him swear, and he told him, therefore, everything which had happened unto him from his childhood unto that day. And it came to pass that when the priest heard [these things,] he was sorry, and tears fell from his eyes, [Fol. 116@] and he bowed down to him, and was blessed by him with a blessing. So the man of God. dwelt for a few days in the church, but when he learned that the people of the city had heard his history, he swore an oath, saying, “If I dwell in this city, the “people thereof will heap great honours upon me; and if the news “of me shall reach my father, he will come and take me away.” Then Gabra Kréstés rose up and prayed until midnight, and he saluted the portrait of our Lady Mary, and said, “Thou hast revealed “my hiding-place in this city, and thou knowest that I am afraid be- “cause of it; now, therefore, it is better that I should go to some “place where men know me not. Do thou, O my Lady Mary, guide “me to that place which is best for me.” [Fol.118a@] And having said these words he went forth by night and departed, and none of the people of the city saw him; and he came to the sea-coast, where he found some people who wished to cross the sea of Barbar, which is towards Arabia. Then the man of God said unto the master of the ship, “Take me with thee, for Christ’s sake”; and the sailors said, “Let us take this pilgrim for Christ’s sake”; so they took him and
departed. And it came to pass that when they had sailed a little - HH
Eo TE SIRE TANI
Gabra Kréstés begging for a passage in the ship.
PLATE LXVIII.
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THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 122
way on the sea, God Almighty sent upon them a violent wind, and it drove them into a course which they did not wish to take, and brought them to Constantinople. Now God Almighty had seen the sorrow, and had hearkened unto the cries which the Emperor Theo- dosius and the [Fol. 1186] Empress Markhéza had cried for their son, the man of God.
And it came to pass that when the man of God knew he had come to his father’s country, he gave thanks unto God AI- mighty; and he bowed down with his face to the ground and wor- shipped. And he stretched out his hands, and lifted up his eyes unto heaven, and said, “I give thanks unto Thee, and I praise Thee, and “I exalt Thee, Thou Mighty One, Thou King, Thou God of Israel, “Thou most Holy One, Thou Doer of wonderful things, Who hast “by Thy will brought me out unto the place whither I had no wish “to come, and hast made me to arrive in my father’s country. And “now, O my Lord Jesus Christ, reveal not to men my hiding-place, “until Thou art about to take my soul unto Thyself. Let me go to “the door of [Fol. 119@] my father’s house; for I wish to receive only “what is left on the table of my father’s house, whither Thou Thyself “hast brought me, O my Lord, and not the alms of other men.” And having said these words he departed and came to the door of his father’s gateway, and he saw his father coming forth from his house. And he passed in and bowed down before him, and said unto him, “OQ my lord, I am a man poor and needy, and a wandering pilgrim; “God Almighty hath brought me to thee. And now, I desire thee “to deal graciously with me for the sake of Christ; let me abide “under thy shadow, and feed me with the crumbs of that which re- “maineth from thy table; thus shalt thou gain thy reward from God.” And it came to pass that when the Emperor Theodosius heard [these
PEATE LXIX.
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mperor’s servants bringing meat and drink
II, Two of the E
inside the courtyard of his palace. to Gabra Kréstés.
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THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 123
words], for he stood still and hearkened unto what Gabra Kréstés was saying unto him, he straightway [Fol. 1194] remembered the wanderings of his beloved son and he wept. And he said unto his servants, “Which of you will deal graciously with this poor and “needy pilgrim, and will succour him, and will keep me [ever] mindful “of this wanderer, in order that I may send unto him his food from “my table? For this would I do in order that God Almighty may “recelve my son graciously, wherever he may be?” And his servants held their peace, and answered him never a word. And a second time the Emperor spake and said, “By my truth, I say unto you, “that I will succour this poor and wandering pilgrim, and the remem- “brance of him shall be ever with me; and I will treat him like a “free man, and will give him food to eat until he dieth” Then one of the servants of the Emperor said, “Behold, master, we will do that “which is thy will, and we will succour this wanderer even [Fol. 120 a] “as thou sayest.” And the man of God answered and said, “O master, “command that they make me a little dwelling in front of the inner “part of the doorway through which thou goest forth, so that thou “mayest see me as thou goest forth and comest in, and mayest not “forget me; [this I beg] for Christ's sake.” So the Emperor com- manded them to make a little dwelling in that place; and the man of God entered into the abode which they had made for him. Now his habitation was like unto a peasant’s cottage. And he lived there praying by day and by night, and he never tasted food except on Sabbath days, for he took the food which was given unto him, and pretended to eat it, whilst in truth he gave it unto the poor secretly; and this he ceased not to do by day and by night. And he was wont to keep vigil the whole night long, and (Fol. 1204] to stand up and to pray until the day broke.
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g together to drive Gabra and to injure the two servants who waited upon him.
5
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II. A servant smiting Gabra on the face.
es a noe, bo k
The Sufferings of Gabra Kréstés. PLATE TREAT:
I. A servant plucks out II. A servant pulling the hair his beard. out of his head.
IV. Servants letting filthy III. A servant emptying the washings of water fall upon him a bowl upon him. through the roof of his hut. V. Men spitting upon him.
THE HISTORY OF GABRA KRESTOs, SON OF THE EMPEROR THEODOSIUS. 124
[Fol. 1226] And it came to pass that jealousy laid hold upon the [other] servants of the Emperor, because of the two servants whom he had appointed to minister unto the man of God. And they meditated within themselves and said, “If this wandering pilgrim “doth dwell in the courtyard of our master, the Emperor will give “them money, and will make them free of service. And they will “become both men of position and our superiors, and the people “will call them men of high rank, whilst we shall have to remain as “mere servants; but if this wandering pilgrim depart from the court- “yard of our lord those servants will remain in the same position as “ourselves.” Then one of the servants said, “How can we drive “away this poor and wandering pilgrim from the gateway (or court- “yard) of our lord?” And the other servants said, “Come, let us “inflict great sufferings upon him, and let us entreat him evilly; then “shall he depart from the courtyard of our lord” Thus it came to pass that (Fol. 123@] all the Emperor’s servant banded themselves together in this evil design against the poor man Gabra Kréstés, and from that moment they began to entreat the man of God evilly. Some of them smote his face with their hands, and some beat him on the head with their fists, and some plucked out his beard, and some went on the top of his dwelling and poured filthy water upon him through the roof, and some threw upon him the water in which platters and cups had been washed, and some spat upon him, and some filched bones and pieces of broken meat from the Emperor’s table, and threw them at him, so that the dogs might [jump] upon him as they snapped at them. But the saint and man of God bore all these evil things patiently, and he received them as a blessing, in perfect love, and in gladness. [Fol. 1234] And he kept in remembrance [his] dwell- ing which was above, where there is neither death nor sorrow, and
IPILANINS, TESOL I. The dogs leaping upon Gabra Kréstés to catch the pieces of meat and bones which the servants threw at him.
11. The women of the palace objected to the presence of III. Gabra Kréstés Gabra Kréstés in the courtyard on account of his standing in evil smell. prayer.
PLATE LXXIII.
Gabra Kréstés standing and bowing in prayer.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 125
he knew that these evils arose through the hostility of Satan; for this reason he bore all these labours and afflictions, and he conquered Satan through Christ.
Now Gabra Kréstéds dwelt in toil, and in suffering, and in affliction in the courtyard of his father’s house for fifteen years; and he endured all things patiently, and did good the more, notwith- standing that the servants of his father continually added unto all the evils and sufferings which they heaped upon him. And moreover, the women, and the children, and the handmaidens of his father and mother cursed him, as they went out and came in, with abundant cursings, and they said [unto the servants], “Take away for us that “filthy pilgrim, so that the smell of the dirt of this strange beggar, “who is an outcast and rejected among men, may [Fol. isda] not “come nigh unto us.”
Then the holy, and patient, and mighty man of God made supplication unto the Lord and said, “O my Lord and God, Jesus “Christ, Thou Son of God Almighty, Thou Living One, let not those “who live in my father’s house be offended because of me, and let “not sin be imputed unto them for my sake; I desire Thee to take “my soul, which is more sinful and degraded than that of any other “man, for I would come to Thee, where I shall neither be hated nor “rejected.” [Fol..126@] Then our Lord and Redeemer Jesus Christ came to him, and with Him there were Michael, and Gabriel, and Raphael: and Suryaél’, and Sadakiél’, and Saratiél, and Ananiél‘, the seven Archangels, and ten thousand times ten thousands angels [in honour
t J. e, Raphael. 2 Te, SRS. 3 Le, PTs. 4 Le, SRS. 5 The Ethiopians distinguish méve orders of angels: — (1) ANT: angels; (2) AS? : NAAT: “archangels; (3) ADAH: lords; (4) NASH 5 dominions; (5) ONC: thrones; (6) ‘HAY; powers; (7) MAFF : principalities; (8) MMA: Cherubim; and (9) fh&éN i Seraphim. 0
PAGE RENNIE
come to visit Gabra Kréstés.
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THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 126
of His] majesty and glory which cannot be described. And there came, moreover, our father Adams and Seth and Enos’, and Ma- halaleel*, the exalted man, and Cainans and Jared, and our father Enoch’ with his book’, and Methuselah’, and Lamech”, and our father Noah”, and Japhet, and Shem. And after him came Abraham the “friend of God” 5 and Isaac the pure one, the type of Christ, and Jacob the Israelite. And after him came Job the patients man, and Moses the meek’s man, and Aaron” the priest, for whose priestly garb” the whole world is insufficient; and among them were Melchi- sedek™, the son of Falék”, the priest of God, and Phinehas”, and Eleazar*, and Joshua the judge who made the sun to stand still in Gibeon*. And, moreover, there came Samuel the prophet and high priest, and Solomon the wise man, the son of David, and Gad* the mighty prophet, and Elias” the prophet, the priest of Adonijah, and Elisha his disciple. And there came the whole company of. the prophets, that is to say, Isaiah and those who were with him. And there came Nathan” the prophet, and Sirach” the wise man, and
= SECM G CHESS NS 2 See Genesis V. 3; and the Book of Adam and Eve, (ed. Malan) 11, 2. 3 See Genesis V. 6. 4 See Genesis V. 12. 5 See Genesis We ue 6 See Genesis V. 16. 7 See Genesis V. 18. 5 For the Ethiopic text see Dillmann, Lider Henoch, Leipzig, 1851; for a German translation of it see Dillmann, Das Buch Henoch, Leipzig, 1853; and for an English translation of Dillmann’s text see Charles (R. H.), The Book of Enoch, Oxford, 1893. 9 See Genesis V. 21. 10)'See Genesis V. 28. See Genesis V. 30. t See Genesis NV. 32. Ham's name is omitted probably on account of the incident recorded in Genesis IX. 22. 3 See 2 Chron. XX. 7; Isaiah XLI. 8; St. James 11. 23. 4 See St. James V. 11. 5 See Numbers XII. 3. 26 See Exodus IV. 14. 7 Read pei 8 See Genesis XIV. 18. 19 In the “Cave of Treasures” he is said to have been the “son of Malakh, the son of Arphaxar, the son of Shem”; and another tradition says that his father was called Harkléim, and his mother Shélathéil. See my Book of the Bee, p. 34. 208 See Exodus VI. 25. Pee Exodus; Wil, 23. 22 See Joshua X. 12. Bs Sas 2 Samuel XXIV. 11. 24 T.e., Elijah; see 1 Kings XVII. 1. 25 See 1 Kings XIX. 16. 55 See) 2 Samuel VIL 27 He lived in the second half cf the second century B. C.
PLATE LXXV.
II. Enoch with his book. he Twelve Apostles and
I
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III. The Vir
I. David with his harp.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 127
Jeremiah the pro
phet, and Daniel, and Ezekiel, and Ezra the prophet
and scribe of the ordinances of God Almighty, and Baruch’ the priest,
and Abimelech t
he Ethiopian. And all the children of the prophets
came [Fol. 127@], Hosea, and Amos, and Haggai, and Zephaniah,
and Nahum, and
Joel, and Jonah, and Obadiah, and Habakkuk, and
Micah, and Malachi, and Zachariah; and John the Baptist’, and Simeon the old man‘. And there came, moreover, the Twelve glorious Apostles, together with the Seventy-two disciples, and the Virgin Mary, the Lady who maketh supplication for mercy. And there came also the three hundred and eightcen* orthodox men. And after these there came the company of the saints, Abba Paules, and Abba Antony, and Abba Macarius’, and the two Macarii*, and Abba Shentdi’, and Abba Arsenius”, and Abba Bar-sauma”, and Abba John the Little’, and John of Kamas, and Abba Besa’, and Abba Sisoes’s, and Abbé Agathon®. And there ‘came besides Abba Pachomius”, and Abba Tawémin™, and Abba Aaron”, and Abba Cyrus” his father’s
t See Jeremiah XXXII. 12. 2eoce ote luke Trice 10. 3 See St. Luke Ty 256 4 I. e., the 318 Bishops who were present at the Council of Nicaea A.D. 325. 5 Ie, Paul the Theban. He was the first Egyptian monk. He worked miracles and died A. D. 342, aged 113 years; two lions are said to have dug his grave. He is commemorated on June 22. , ele, Antony the Great, born A. D. 251, died Jan. 17, A. D. 356, aged 105 years. His day is October 6. 7 I. e., Macarius, the disciple of Antony, who died towards the end of the IV th century. 8 T. e., Macarius the Alexan- drian, and Macarius the Egyptian; the former died A. D. 394, and the latter A. D. 390. 9 He was born A. D..333, and died A. D. 451. zo. He was born A. D. 354, and died A. D. 449 or 450. t J. e., Barsumas the Eutychian; he was present at the Council of Chalcedon A. D. 451, and he died seven years later. 12 His day is October 20. 3 His day is December 25. ™ The disciple of Shenidi; he died towards the end of the Vth century. 15 He died A. D. 429. 16 See Rosweyde, Vitae Patrum, p- 499. 7 He was born at Esneh A. D. 292, and died A. D. 351. 18 Theomen (?). The variant text has Akhreyéds, i. e., Acronius, whose day is June 4. 29 Probably the martyr whose day is July 9. 20 His day is, probably, July 8.
THs
brother, and Abba Nabiydu’, [Fol. 1274] and Abba Ephraim’, and Abba Maccabaeus*, and Simeon Stylites‘, and Abba Isaac* the Syrian, and Abba Abkaraztin®, and Abba Theodore’, and Abba Akawéh*, and Abba Matthew’, and Abba Jacob”, and Abba Mark of Dabra Térmak, and Abba Nathaniel, and Abba Samuel”, and Abba Daniel, and Honorius the Emperor’. And there came also Maximus and Do- mitius, the sons of the Emperor, and Abba Bachimus, and Abba Paphnuda’®, and Abba Abu-naph®, and Abba Poemen”, and Abba Gregorius® the worker of miracles, and Abba Hilarion”, and George the Younger”, and Abraham” the Younger, and Abba.Severus”, and Abba Batstin®, and Abba Dartidi*, and Constantine the Emperor of Byzantium, and all the saints. And there came besides the holy martyrs [Fol. 128a@], the holy children who were slain in Bethlehem”, and George”, and Abba Wadhaba*, and Anicetus”, and Stephen
* His day is January 20. = His day is July 15. 3 His day is November 15. + Born A. D. 388, died A. D. 460. * 5 An Egyptian monk. ® T.e., Abba Karztin; his day is July 25. 7 See Rosweyde, Vitae Patrum, p. 550. 8 His day is January 28. 9 See Rosweyde, Vitae Patrum, p. 574. 70 See Rosweyde, Vitae Patrum, p. 841. = See Rosweyde, Vitae Patrum, p. 718, etc. 7 Probably Abba Samuel of Kalamon, whose life has been published by Pereira, Vida do Abba Samuel do Mosteiro do Kalamon, Lisbon, 1894 (Published by the Sociedade de Geographia de Lisboa). 3 For his life see Pereira and Goldschmidt, Veda do Abba Daniel do Mosteiro de Scete, Lisbon, 1897. (Published by the Sociedade de Geographia de Lisboa to commemorate the fourth centenary of the discovery of India). ™ Born 384, died 423 A. D. 5 Abba Paphnutius (2), or Abba Babnitda. z6 Probably Abu-nafer, i. e., Onuphrius the hermit (Rosweyde, Vitae Patrum, p.99); this name is a corruption of the ancient Egyptian Un -nefer Zs = a name of Osiris. 17 He died in the Scete desert about
A. D. 460. 8 T.e., Gregory Thaumaturgus; his day is November 21. 79 His day is October 24. 20 George the Priest ?), whose day is July 7. = ne variant text has Hadart. 22 Fis day is October 2. 23 He is commemorated on June 17. 4 His day is December 25. 23 He was born about A. D. 274, and reigned from 306—337. 7 Read 9703-1: See St. Matthew 11. 16. 27 Probably George of Cappadocia. 78 T.e., Abba Widha; his day is August 6. 29 Pro- bably the martyr who is commemorated in the Ethiopian Church on December 12.
PLATE EXXVT.
I. Abba Basilicus (2) and his five soldiers.
II. Quiricus and his mother Julitta.
THE HISTORY OF GABRA KRisTOs, SON OF THE EMPEROR THEODOSIUS. 129
Protomartyr’, and Joseph and Nicodemus’, and Pilate the Judge", and Joseph the blacksmiths and Cyprian’, and Cosmas’, and Damianus’®, and Abimos?, and Leontius®, and Abranius", and Theodota their mother.
And there came besides the whole company of the martyrs and the whole company of those who had laboured [in the ascetic life]— John Senhitaya”, and Theocritus®, and Philemon’, and Maanzer (?), and Arsalédes the monk, and Absadi®, and Hellanicus”, and Paul the Teacher”, and. Gamaliel” the Teacher of the Law, and Theodore the Conqueror, and Claudius” the Pure, and Stephen of Antioch, and Theodore the captain of the host”, and Victor [Fol. 1284] the son of Marya, and Justus”, and [his son] Obdli, and his forty soldiers [who were] holy martyrs. And there came besides Athanasius* the martyr, and Abba Nba the soldier of Christ*, and Abba Cyriacus”, and Abba Basilicus 7, and his five soldiers [who were] martyrs, and John the son of the blacksmith, and Quiricus* and his mother Julitta’,
* See Acts of the Apostles, VI. 5, 8. 2 Joseph, son of Heli (?) 3 See John Il. 1. + Governor of Judea; see Luke III. 1. 5 He is referred to in the Gadla Hawaryat. 6 His days are October 7, and November 3. 7 His-day is June 1. 8 His day is August 23. 9 Epimachus? His day is November 1. zo His day is January 1. zx Abracius? His day is December 13. = 1. e., John Eleemosy- narius; his day is May 8. 3 His day is March 17. ™ His day is November 27. 5 His day is December 14. 76 His day is September 20. J His day is December 27. 5 Paul of Tarsus? 3 See Acts XXII. 3. 20 Probably Claudius the martyr. = He was a general of the emperor Licinius, who reigned A.D. 307—324. 22 He was a friend and companion of Obdli, the captain of forty soldiers. 3 They suffered martyrdom under the emperor Licinius at Sebaste in Armenia, about A. D. 320. The story of the finding of their relics is told by Sozomen East. Eccles., \ib. TX. cap. 2. 24 He is commemorated on November 3. 25 His day is June 23. 26 His day is July 19 27 His day is August 14. Bd IBS day is January 14. 29 His day is January 16.
KK
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 130
and the seven children who hid themselves with their dog. And there came, besides, the seven children who hid themselves in the cave’, and the saints Minds’, and Mercurius, and Anicetus*, and Marmehnams.
And there came, besides, the whole company of the prophets, each one according to his tribe; and the company of the Apostles each in his proper order; and the company of the righteous each in his place; and the company of the martyrs® each in his place; and the company of the priests each in his order. And David the king came with [Fol. 129@] his lyre, and he was singing a song so sweet and lovely that it made a man’s bones to melt as he sang his beautiful music, for it was exceedingly beautiful to hear. And he said, “Hallelujah to the Father! Hallelujah to the Son! Hallelujah “to the Holy Ghost! Adoration be to the Father! Adoration be to “the Son! Adoration be to the Holy Ghost! Power, kingdom, and “dominion be to the Father, and to the Son, and to the Holy Ghost! “Might, honour, compassion, and mercy be to the Father, and to the “Son, and to the Holy Ghost! Holiness, lowly thanksgiving, peace, “and salutation be to the Holy Trinity, Father, Son, and Holy Ghost! “Knowledge, and blessings, and sanctifications be to the Father, and “to the Son, and to the Holy Ghost!” And all celestial’, and all terrestrial beings bowed low, and worshipped, saying, “[This praise] “is meet and right [Fol. 129@] for the Holy Trinity, and for Him “Who hath made It to be pleased with man.” And it came to pass
: Their names are:—Januarius, Felix, Philippus, Sylvanus, Alexander, Vitalis, and Martialis. They are said to have been martyred at Rome about A. D. 150. =e Ea the Seven Sleepers of Ephesus; for the text of their history see Guidi, Zest oriental edits sopra t Sette dormienti di Efeso, Rome, 1885. 3 His day is October 7. 5 Jie friend of Photinus. 5 His day is December 14. 6 Read ሰማ0Y : 7 Read ሰማያውያኝ፣
PLATE LXXVII.
bh BS ae) iS © = a 7 S| 3 a O 2 2 22 ke 1 © [yl ጋ = = = op 5 a Me Oo > is 3 12) wy i HE a (ጋ
to grant him all his petitions.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 131
that when the man of God saw all [these beings], he worshipped God Almighty, and he gave praise té Him and to all the saints, saying, “Hallelujah, Hallelujah, Hallelujah. Amen. May it be! May it be!” May His. blessing be with His servant Takla Haymdanét, and with his wife Walatta Séyén!
[Fol. 1314] Then our Lord Jesus Christ spake unto Gabra Kréstés in the sight of the people, saying, “O man of God, behold “I have heard thy petition, [and I have seen] how great hath been “thy patient endurance. And behold, I will now give thee rest from “toil and affliction, and thou shalt enter into everlasting joy, and into “never-ending gladness; and because thou hast rejected the things “which are in [this] fleeting world, a kingdom of delight hath been “prepared [for thee]. Behold now, 1 will give thee power to cast out “devils, and to heal the sick, and those who are afflicted, and the “blind and the halt, and the lunatics, and the deaf, and the dumb, “and those who have withered members, and the paralytics, and those “who are lepers, and those who have elephantiasis; and [all] men, “whatsoever be the diseases from which each suffereth, shall live and “be healed, O my beloved. servant” And Gabra [Fol. 132a] Kréstés said, “O my Lord, hearken Thou unto the petition which I make “unto Thee, and give me my reward.” ‘Then our Lord said unto him, “0 my servant, I say unto thee, O my beloved one, that whosoever “shall put his trust in thy prayer, or shall call upon thy name, or “shall write a history of thee with his own hand, shall sit down with “thee [as one of the] first at the feast of one thousand years which “is prepared for the saints.”
And Gabra Kréstés said, “Do Thou this likewise for him who
“shall have the narrative of my faith written, and also for him KK
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS.
132
“who hath heard of my faith’; and the Lord said, “It shall be “even so.”
And Gabra Kréstés said also, “Whosoever shall give wheat, “or wine, Or incense, or fuel, or oil, or anything which shall contribute “towards the making gifts on the day of my commemoration, or who “shall give to eat, or who shall eat that which falleth from the crumbs “(thereof], do Thou exalt him in the land”; [and the Lord said], “It “shall be even so” [Fol 1326].
And Gabra Kréstés said also, “[Do thus also] even if he be “not present at the celebration of the festival of my commemoration, “and he come hither after the supper is ended and the board [be “cleared]’;- and the Lord said; “It shall be even so. If he but lick: “the platter and the cup with his tongue, he shall be at the feast of “a thousand years.”
And Gabra Kréstés said also, “Bless those who brought me “across the sea when I was returning hither”; and the Lord said, “They shall be blessed.”
And Gabra Kréstéds said also, “| Bless] whosoever shall be of “use [by giving] bread, or water, or salt, or a platter, or a cup, or “wood, or straw, or a bed, or who shall give a wandering stranger “a lodging in [his] house, and shall wash his feet on the day of the “festival of my commemoration”; and the Lord said, “It shall be “even So.”
And Gabra Kréstéds said also, “Bless this house in which I “have had my habitation, and these two servants who have ministered “unto me.” [Fol. 133@] And the Lord said, “This house shall be “blessed like Mount Sinai, and [like] Mount Tabor, and My praise “shall never be wanting therein. In it shall be built a shrine to Me “in thy name, and they shall offer up therein My Body and My Blood.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR -THEODOSIUS. 133
“until My second coming. And these young men shall be blessed, “and they shall rest beneath thy shadow.”
And Gabra Kréstés said also, “Bless my father, and my mother, “and my bride, who have poured out their blood, and have shed “burning tears by reason of my wanderings, and who have worn “away their eyelashes, and torn into rags their hearts with crying, “and sighing, and wailing’; and the Lord said, “They shall be blessed, “and mercy shall be showered upon them. ‘They shall suffer neither “hunger nor thirst, and they shall not be separated [Fol. 1334] from “thee; and they shall sit down with thee at the feast of one
2)
“thousand years. And Gabra Kréstés said also, “Bless Thou the servants and “the handmaidens of the house of my father who did evil unto me “when I caused them trouble through my offences. It was not of “their own will that they did it, but Belhor’ the Adversary made “them to act thus, wishing to make their minds careless in respect “of me, and so he cast the arrow of hatred [of me at them]; do “Thou forgive their transgression.” And the Lord said, “I have
“forgiven them.” And Gabra Kréstés said also, “Let it be, indeed; let it be!” And Gabra Kréstés, the man of God, said, “Bless all my “brethren, the poor, and the needy, and those who are in necessity, “and the aged widows, and the wretched who are ready to die “__both men and women’—and old women, and children, andl priests, “and deacons,.and readers, and [Fol. 134 a] singers, and doorkeepers, “and the priest unto whom our Lady Mary appeared, and all the
: T.e, Bediap, a name of Satan; see 2 Corinthians VI. 15. 2 Read WAIT :
3 Read AnySች : LL
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 134.
“poor and the needy who dwell in the courtyard of the Church of “our Lady Mary in the city of Armenia; O Lord, forget them not.” And the Lord said, “The mercy of My Father, and the compassion “of the Holy Spirit shall keep them in memory.”
And Gabra Kréstés said also, “Bless, O Lord, the Empire of “Byzantium and Constantinople, and the kingdom of Ethiopia, and “the kingdom of Armenia.” And the Lord said, “Their cities shall “be blessed, and their countries, and their mountains, and their waters, “and their rivers, and their abysses and their rocks, and their trees, “and their grass, and their growing crops, [Fol. 1349] and their grain “harvest, and their cattle, and their sheep, and all their possessions, “and their [arch|bishops, and their patriarchs, and their bishops, and “their priests, and their deacons, and their singers, and their ministrants, “and their royal houses, and their young men, and their virgins, and “their aged folk, and their children, and their poor men, and their “rich men, and their handmaidens, and their vines, and their plantations, “and their fruits, and everything which belongeth unto them.” And the Lord said again, “The mercy of the Holy Trinity shall descend “upon those who believe in Me.”
And the man of God said [also], “Bless with Thy mercy all “those who are gathered together on the day of the festival of my “commemoration, having their belief [Fol. 135@] in Thee, and those “who shall weep and cry when they hear the book” of my history “(read], whether it be in the churches, or whether it be in the cities, “or whether it be in the open country.” And the Lord said, “It shall “be even as thou sayest. Where thy body shall be laid, and where “thy bones shall be buried, and where the festival of thy commemoration
z Read APL : AONL Par: 2 Read መጽሐፈ
ATE LXXVIII.
PL
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and for pen and paper.
s life by the aid of the Holy Ghost,
g hi Who appears unto him.
6s writin
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 135
“shall be celebrated, and where thy name shall be invoked, and where “the book of thy strivings shall be read, there shall compassion, and “mercy, and life, and redemption with thy love be for ever and for Weir IRE
[Fol. 1364] And it came to pass when the man of God heard ‘these words he rejoiced. And he called the two servants who were wont to minister unto him, and said unto them, “O my brethren, let “one of you bring me some paper and a pen, and let the other of “you go to the church and bring me the blessed, consecrated offerings”; and they made haste and went and brought them to him even as he had told them. And Gabra Kréstés wrote the history of himself with his own hand, and the Holy Ghost, Who had descended unto him from heaven, gave him His help in writing it; and he wrote everything of it, from the beginning thereof even unto the time of his death. And he wrote also the account of his father and of his mother, how they had reared him well with love, and honour, and joy, and how they taught him the books* of wisdom, and discipline, and the knowledge [Fol. 137 a] which is in [the writings of] Nitar (2. And after he had finished writing he received the. blessed, consecrated offerings. :
Then the man of God rose up, and prayed, and cried out | upon the names of God Almighty, according to the letters of the
alphabet *:— [x] Aleph. “Blessed are those whose ways are pure.” [2] . Bet. “Wherewithal shall a young man make straight his way?” [1] Guemél. “Reward Thy servant.” [1] Ddlét. “My soul cleaveth unto the dust.” [nm] Ae. “Teach me, O Lord, the way of Thy righteousness.” * Read 9P&ch@T : 2 See the first verse of each section of Psalm CXIX.
LL2
PIGS, ILD,
Gabra Kréstés holding the paten with the consecrated bread in it.
PLATE ERAN:
Gabra Kréstés receiving the Eucharist from the hands of the Lord Christ.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 136
[1] Waw. [1] Zeya.
[In] ee. [a] Zr.
[>] Ved.
| Kaph. | Laméd. [ia] Alem. [2] Ven.
[>] én. [p] Fé. [x] Sddhé.
IE] Képh.
[ግ] Rés. [w] Sax. [mn] Tew.
[>] Samketh.
“Let Thy mercy come upon me, O Lord.” “Remember Thou Thy word in which Thou hast made Thy servant to trust.”
“God Almighty is my portion.”
“Thou hast wrought good things for thy servant.” “Thy hands have made me and fashioned me.”
“My soul departeth in Thy salvation.”
“O Lord, Thy word abideth in heaven.” [Fol. 1376} 1 have loved Thy law greatly, O Lord.”
“Thy law is a lamp unto my feet.”
“I have hated evil-doers, but Thy law have I loved.” “Thou doest judgment and righteousness.
“The report of Thee is wonderful.”
“Righteous art Thou, O Lord, and true are all Thy judgments.”
“T have cried unto Thee with all my heart, hear me, O Lord.”
“Look upon my affliction, and redeem me.” “Princes have persecuted me without a cause.” “Let my petition draw nigh unto Thee, O Lord.
”
[Fol. 1394] And again he said, “Blessed are those who are “undefiled in their ways, and who walk in the law of God Almighty. “Blessed are those who seek after testimony.” And he prayed this prayer unto the end, and other prayers also according to his wont; and then he received into his hand [from the Lord] the Eucharist of the Holy Ghost of the blessed and consecrated offerings. And he took the paper [which he had written], and turning his face towards the east, he made the sign of the cross on the right hand and on
ands the roll
Ik.
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xo} o i= == S) == le
Ist the heavenly hosts
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. ug
the left, and said, “In the Name of the Father and the Son, and the “Holy Ghost”; and he looked up to heaven, and he fell asleep straight- way, and his soul departed [from his body]. Then the Lord took his soul, which was as white as snow, and embraced it with His hands and said unto it, “Come in peace, O my undefiled beloved one.” And all the company [Fol. 140@] of the angels, and all the companies of the Prophets, and of the Apostles, and of the saints, and. of the martyrs, and of the holy monks, said, “Hallelujah”. And the angels received him with joy, and gladness, and hymns of praise, saying, “Hallelujah, Hallelujah; he who hath laboured in the world shall now “live for ever”; and they brought him into the heavenly Jerusalem. Now his death took place on the day of the Sabbath of the Christians, on the second hour of the twelfth day of the month Tekemt*’, which is the month Babi of the months of Byzantium; and a shouting of the angels was heard in the heights above. And God Almighty was sitting in a chariot with the pure soul [of Gabra Kréstés] in his hand, and thousands of thousands, and tens of thousands of tens of thousands of angels were saying, [Fol. 1406] “Holy, Holy, Holy” And the [angels of] Sareyal sounded [their] trumpets, and the seven archangels sang hymns of praise, and the holy prophets, and the righteous apostles and martyrs said, “Hallelujah”, until Abba Theophilus the Archbishop heard the shoutings of the spiritual hosts as they cried “Hallelujah.”
And it came to pass on that day when Abba Theophilus the Archbishop was present in the church in order to administer the Eucharist—now there were there both the priests, and the deacons, and all the people of Constantinople also—that the Archbishop heard
* I. e., October 9.
MM
XXXII.
13, JE;
=.
Ge
PIN
5 rejoicing
church, hears the sounds of the trumpets and of the at at the coming of the soul of Gabra Kréstés into heaven.
is} BY Bs [5 ብ a F ጅ a © AS 3 iS) [il § a i=} 5 oO SS O a © gs a Q ia oO < © ie = gb 3 = a ° oO se =I
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 138
straightway a voice from heaven crying out and saying, “Theophilus, “hearken and perform that which I command thee [to do]. Go thou Into the house of Theodosius the Emperor, and [Fol. 141 a] bring “out hither the body of the saint, the man of God, so that thine “Offering may be sanctified.” And it came to pass when the people heard these words which a voice cried out and spoke from heaven, that fear and trembling laid hold upon those who were standing there. Then straightway [Theophilus] the Archbishop sent unto the Emperor Theodosius, for the voice [from heaven] had told him that the body of the saint was in the Emperor's courtyard, and he sent a message, saying, “Hast thou in thy courtyard the man of God who “hath died this day and is fit for the kingdom of heaven? For we “have heard a voice from heaven concerning him.” And Theodosius the Emperor spake unto his servants, [saying,] “Is there any one “among you who can inform us if there be in the courtyard [Fol. 141 4] “a man who hath died this day being fit for the kingdom of heaven?” And they said unto him, “We know not, O master.” Then the Em- peror said unto them, “Go ye then, and search and enquire diligently “for him.”
(Fol. 1434] And at this time two servants came and stood be- fore the Emperor, and said unto him, “O master, the wandering pilgrim “whom thou didst confide to our charge is with us, and we are “witnesses that he is fit for the kingdom of heaven; for he hath “taken the food which thou didst send to him to eat both night and “morning, and hath given it unto the needy in secret, whilst he himself “hath fasted both day and night. And besides this, he hath borne “patiently the hatred which all thy menservants and maidservants have “shewn unto him, as well as the blows and evil things which they “have inflicted upon him, O king. And now, let us go and look for
LXXXIII.
PATE
EE Lt SRO ALORA OI
(2) g = = TB vo lr) vo g n i E 3 i) ue = ጅ rH 3) a E vo = z=
Impress.
, conversing with Theodosius in the presence
the I
The two of Mark
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 139
“him.” Then the Emperor said unto them, “Go ye, then, quickly, and “look for him”; and the servants went and found the wandering pilgrim, [Fol. 144@] the man of God, [lying] dead; and they told the Emperor [this thing]. And forthwith the Emperor sent unto the Arch- bishop, [saying,] “Behold now, [the man concerning whom] the voice “from heaven spake unto thee hath been found in my courtyard.” Then the Archbishop took the books, and the seals, and the crosses, and the censers, and a number of priests, and they went and took the body of the saint from the house of the Emperor. And the Emperor made ready thrones of gold and silver, whereupon the archbishops, and priests, and deacons might sit, and lamps, the number of which was so great that the light thereof was like unto that of the sun; and they brought the body of the saint into the royal palace. And the Archbishop, and the Emperor, and [Fol. 1446] the bishops came to see the body of the saint and to salute him; and they saw a paper grasped tightly in his hand. And they commanded that the paper should be taken from his hand, but they were not able so to do, neither the Emperor, nor the Archbishop. Then the Archbishop said, “Rise up and let us pray unto God Almighty, O my children, “before the body of the saint”; so they prayed a prayer, and they made supplication unto God Almighty, and said, “O Lord Christ, “have mercy upon us”, three times. And straightway the hand of the saint was opened by the will of God Almighty, and the Arch- bishop drew nigh and took the paper [from it] and read it; and he wept bitterly.
[Fol. 1464] Then the Archbishop gave the paper to the Em- peror; and when he had read it, he knew that the saint was, indeed, his beloved son. And straightway he fell upon his face on the ground,
and rolled in the dust, and he buffeted his face with his hands, and MMe2
PLATE LXXXIV.
I. The Emperor Theodosius hearing the confession of his servants.
11. The Empress Markhéza and the bride of Gabra Kréstés hurrying out of the palace to see his dead body.
140
wept bitter tears, and he cried out, saying, “Alas, my beloved son, “whom I did call the light of mine eyes, thou heir to my kingdom! “When thou wast a child I reared thee in love, and honour, and joy; “and I taught thee both wisdom and discipline. In thy youth I did “rejoice in thee, but in thy later age thou hast caused me pain and “sorrow; at one time thou didst delight my heart, but afterwards thou “didst destroy my joy, and didst make my fair beauty to perish. “And thou, though knowing that I was thy father, didst endure “patiently the poverty which thou didst set upon thyself of thine own “freewill, and didst become a being who was despised in the court- “yard [Fol. 147 a] of thy father for fifteen years, the servants of thy “father meanwhile showering blows upon thee and hating thee, and “pouring out upon thee the washings of the platters and dishes.” And it came to pass that when the Empress Markhéza his mother heard [these things] she came forth from the palace running like a mad woman, beating her head, and face, and breast. And she came to the saint and took hold of him, and cried out, saying, “0 my son, my beloved one, thou light of mine eyes, whom God “Almighty did give unto me when IJ asked thee of Him! I had great “rejoicing in thee when I brought unto thee [thy] bride, but thou didst “turn my rejoicing into the sorrow which knoweth no consolation. ‘I have never ceased to hope that God Almighty would shew thee “unto me [once more], and He hath regarded my hope [Fol. 1476] “and hath brought thee back unto me. And I was blind in the “matter of thee, and I did not recognize thee when thou wert a “being despised and rejected in the courtyard of thy father and “mother, and when thou wert lightly esteemed as a wandering beggar, “and wert, though my own son, one who was hated. Alas! for “fifteen years we made thee to dwell in all the labour, and affliction,
LXXXV.
=
aa. Buuaieg Beppe
yNN
i =m m am
lk N Nl Nl
The Archbishop Theophilus reading to the Emperor the account of his son Gabra Kréstés, which he had taken from the dead man’s hand.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. TAI
“and suffering which thou hast endured. But behold, O my son, “from now and henceforth, woe be unto my womb which bare thee “for nine months, and woe be unto my hands which clasped thee, “and woe be unto my breasts which suckled thee, and woe be unto “my heart which was smitten with love for thee, and woe be unto “my soul, even until the end of [my] days. Woe be unto me, woe “be unto me, because the sorrow, for which there is no consolation “for ever and for ever, hath smitten me down.”
And the bride [of the saint] came forth also with her garments rent, and with her body torn’ by her nails, [Fol. 148@] and she beat her face and cried out as she shed bitter tears, and made woeful lamentation, saying, “O my master and husband, I was crowned “with thee [in marriage] before the ark, but in the bridal chamber “thou didst cast me away [to live] by myself. Woe be unto me,’ “woe be unto me; I have lived a solitary life for thirty years be- “cause I made a covenant with thee for the working of that which “was good. Woe be unto me, for sorrow hath filled me, and hath “burned me up like fire, for the death of my husband hath shut me ‘in on every side. I made supplication unto God Almighty that He “would shew thee unto me, and for this I have waited thirty years; “but He hath turned my petition into weeping and tears, and He “hath revealed me as a bride shut up and sorrowful. Woe be unto “me, woe be unto me, for I am a poor and wretched widow, being “at the same time a blessed bride [Fol. 1484]. Come then, and weep “with me, O ye children of Byzantium and sorrow-stricken Con- “stantinople! I dwelt in hope in God Almighty, and I trusted [to “see] my husband: but now my hope hath perished, and my ex-
t Read ወጊኘሕiፍጥ : = Read AQ: WT: A: LT:
PLATE LXXXVI.
The Emperor Theodosius reading the life of his son Gabra Kréstés, which he had written before he died.
XXV IL.
PEATE Ix
the death of their son Gabra Kréstés.
bh = je = = <8 hi <b ie ay a = Hi n n Oo = 3] EH oO i= 3 B Fi 5 n de a O B fe} o cy i= 5 = i E a oO FE ln
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 142
“pectation® is blotted out. And from now and henceforth, O ye children “of Byzantium and Constantinople, I will make myself like unto the “turtle-dove, which bird on the death of her mate teareth her face, “and slitteth her tongue, and paireth not again with any other bird “after the death of her mate; but she goeth to the desert, and liveth “in the mountains and hills therein by herself And when another “dove cometh to her to mate with her she crieth out, and when the “male bird heareth the sound of her voice he knoweth that she is a “widow, and that her tongue is slit, and he leaveth her and goeth “away . [Fol. i499] So likewise shall I be until I die.”
[Fol 1514] Then those servants of the Emperor who had evilly entreated the saint came forth, and they wept and cried out, saying, “Woe be unto us, woe be unto us, O our master, in that being thy “servants we continued to treat thee with contempt, and to hate thee, “and to work evil things against thee. Woe be unto us, woe be “unto us, for there are none who were before us who have trans- “gressed as we have done. When the people shall hear the story “of us we shall be lightly esteemed and hated. For besides this the “evil which we have worked upon thee hath never been wrought upon “any other] man; yet thou, knowing full well that we were thy servants, “didst patiently endure our deeds.”
And it came to pass that when the people who were.in the country of Constantinople heard that the Emperor had found his son, and that a voice concerning him had come down from heaven, they all came to visit him. And on that day in [Fol. 152a@] the house of the Emperor Theodosius there were bitter weepings, and cryings, and
* Read 148 : 2 See Lauchert, Geschichte des Physiologus, pp. 257,258; and Hommel, Physzo- logus, p. 23.
LXXXVIII.
PLATE
his son’s body to the church.
oO ay, ist 8 o = bn & © 50 n = 8 O is} oO B ae) = 8 n g 7 oO iE a oO 5 5 = fe 3 =I 5 =I 8 a E [ea] vo ac a
PLATE LEXXXIX.
The bride of Gabra Kréstés bewailing her sad fate, and taking a
vow to lead a solitary life.
THE HISTORY OF GABRA _KRESTOS, SON OF SEN on a 143
tears, because the Emperor’s son had dwelt [therein] as one lightly esteemed, and because he had died without the Emperor knowing him. But there was, however, joy and gladness in the house of the Emperor Theodosius, because they had found the body of a saint which would become a means of salvation. And on that day there came multitudes of folk who were sick, and the diseased, and the blind, and the lame, and the dumb, and people with rotting limbs, and people with withered members, and the dumb, and they touched, and saluted the body of the saint, and they were all made whole straightway, and recovered from their sicknesses.
Now there was a mighty crowd gathered together there [on that day], And the Archbishop commanded the priests and the deacons to take the body of the saint and to place it in the church; but by reason of the great crowd there assembled they were not able to [Fol. 1526] deposit the body of the saint therein. Then the Archbishop said unto the Emperor, “Give orders that [thy servants] “bring out from thy treasury much gold and silver, and let them “scatter it before the gate[s of thy palace], so that the people may “depart from here and go and pick up the gold and the silver; for “when all the poor, and the needy, and the multitudes of the people “have departed the press shall be lessened, and we shall be able to “lay the body of the saint” [in the church]. . Then the Emperor straight- way brought forth much money, and did even as the Archbishop had said; but there was none who departed to pick up the gold or the silver, for they thought that the body of the saint, which would become a means of life and of salvation for them, was much better than the money. And amid great thronging and outcry they brought along the body, and took it into the church; [Fol. 153a@] and they
made ready the Eucharist, and the Archbishop consecrated it, and NN
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the body of his son to the church, but are prevented from so
doing by the multitude.
The Emperor Theodosius casting gold and silver coins broadcast
before the gates of his palace, with the view of drawing away
the crowds from the road leading to the church; the people,
however, will not pick them up, but prefer to stay near the body of the saint.
ILI
rathed in fine linen by the
réstés is to
s being and being laid in its coffin.
of Gabra t6
rés
Emperor and Empress,
The body of Gabra }
[1
rg oO 5 A VO al ° & an ae aa t= = ጅ a ce 2 5 a O © ia B |=] Bol a © is)
The funeral chest in which the bod
I.
x
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 144
administered [it] to them. And when the Eucharist was ended they wrapped the dead body of the saint, the man of God, in purple raiment, and they buried it in a chest in the church; and light descended upon his grave which gave life unto all those who were sick and diseased. May the prayer, and the blessing, and the gift of help, and the perfection of the patient endurance of Gabra Kréstés be with his beloved ‘Takia HAymanét, and with his beloved [wife] Walatta Séy6n, for ever and for ever! Amen, and Amen; may it be! may it bel
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THE HISTORY OF TAKLA-MARYAM WHO WAS
-SURNAMED MABA’ SEYON.
(Fol, 2a.) በስመ : አብ ፡ ወወልድ : ወመን ፈስ ፡ ቅዱስ ፡ BAP AN: ንጽሕፍ ፡ አንክ፡ መጽሐፈ ፡ ANNE ፣ መድኝን ፡ ዘይትነብ NM: AAMC ፡ በገጸ ። ቅድስት ፡ ቤተ = ክርስቲያን ፡ ዘከሠተ ፡ ሎቱ ፡ ለብፁዕ = መበ አ ፡ ጽዮን ፡ ምክንያተ ፡ ድጊን ፡ ዘተውህበ፡ ለአጸማንያን = ወዕብነ ፡ ዕቅፍች ፡ AGEL ን ፡ ዘየክብሮ ፣ ለዝንቱ ፡ በዓል ፡ በኃይለ መስቀሉ ፡ ዕቁበ ፡ ለይኩን = ዘሰ ፡ ያሰትቶ፡ ወዘይጴዕል ፡ ርሑቁ ፣ ለይኩን ፡ APNEA? ቅዱሳን ፡ ዘያፈቅሮ ፡ ለመድጋፉነ፡ ረድኤቱ የሃሉ ፡ ምስለ ፡ ነፍስ ፡ SPA: ገብሩ ፡ ተክ ለ፡ ሃይማኖት ፡ ወምስለ ፡ ፍቅርቱ ፡ OAT: ጽዮን ፡ ለዓለመ ፡ ዓለም ፡ አሜን ።
ስምዑኬ ፡ AN: ማሣበረ፡ ክርስቲ ያን ፡ በአአዛነ ፡ AN: ወግበሩ ፡ ተዝክረ፡ P ቱ ፡ ለመድጋኒነ ፡ ኢየሱስ ፡ ክርስቶስ ፡ በጸ
ንቲአነ ፡ ተሰቅለ ፡ ሐመ ፡ ወሞተ ። Nav: ያ ድግነነ ፡ አምቅ (Fol. 2b.) ንየት ፡ ሰይጣን : ኢበሚዕክመዣ ፡ ዘገብረ ፡ ተዝካሮሙ ፡ ለ ሎሙ ፡ ቅዱሳን ፡ ዘከመ ፡ ይነግሥ ፡ ምስ ሌሆሙ : በደብረ = ጽዮን ። አፎ ፡ ዘገብረ
PMA + ለመድኃኒነ ፣ ይረክብ ፡ ሞገሰ ፡ በ
መንግሥተ ፡ በሰማያት ። ወዓሥራተትሂ ፡ ዘለለ ወርች : ዛ፻ነፍሳች ፡ ዘይትወሀቦ ፡ ዘለለዕለ ተ ፡ ዓርብ ፡ የጀወጓበጸንተ ፡ APATE ፡ ሠር Je: ዕንቅ ፡ ወወርቅ = OANAAT = OA ANA: ብርሃን ፣ የሠረግውያዎ = ወሣብስት ሂ ፡ ዘተገብረ ፡ ለተዝክሩ ፡ ይከውን ፡ ha: ሥጋሁ ፡ ቅዱስ ። OF PSY: ከመ ፡ ANC = ደሙ ፡ HAPS ፡ ዘኒ ፡ አመርችቅ፡ ዜና HA ጋዘ ፡ ይብሉ ፡ ሀሎ ፡ NAA. ፡ ዘይገብር ፡ ተ ግክረ ፡ መድሣን = ወሰበ ፡ አደሞ ፡ ዝነገር ወጸፍቀሮ = ወለክመ ፡ ኢተክህሎ፡ ይሑር
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SKYON. 2
መሐርክዎ ፡ ይቤ ፡ ANA? ሎቱ ፡ ስብሐ ት ፣ ዘከሠተ ፡ ሎቱ ፡ ለመበዓ ፡ ጽዮን ፣ AN: በጕጐሥዓች : (Fol. 32.) ሕሊና ፣ ወከ ፡ በፎ ርሰን ። AA: ለሊሁ ፡ ተናገረ ፡ በቃለ ፡ ስ ብሐት ፡ ለአግዚአብሔር ፡ ዘየመልክዎ፡ መ NANT: Of Nh = ወይሴብሕዎ : ሙሴ ፡ ወ ACT? ወተናገርዎ ። hav z ተናገሮሙ፡ ወ ተሠጥውያዎ ፡ ቅሩብ ፡ ውጸቱ ፡ ለአለ ፡ ይጴ ውዕዎ ። ወይገብር ፡ ፈቃዶሙ ፡ ለአለ ፡ ይፈ ርህዎ ፡ ዘያፈትዎሙ ፡ ለመላአክት ፡ hav: የሐውጽዖ ። hav: መጽክ : ውስተ ፡ ዓለ ም ፡ ከመ ፡ LAPP ፡ አምፎንግል ፡ ነሥ het ተሠጊዎ ፡ ሥጋሃ ፡ ለቅድስት ፡ ድንግ ል ፡ ማርያም ፡ ለቢሶ ። AN: CALP = OA መ ፡ Apap: ዮሐንስ ፡ ዘይብልዎ : NCA የተ ፡ ርግብ ፡ ዘሥጋ ፡ ለመንፈስ ፡ ቅዱስ ፡ነ ACP = ወአበሆሁኒ ፡ ሥመርክያዎ ፡ ATH: ይ ብል፡ ዝንቱ ፡ ውአቱ ፡ ወልድየ ፡ ዘጸረቅር፡ ኪያሁ =: በምዕዎ = ON ፡ TAPS ፡ ወ መንክረ ፡ ይገብር ፡ ወንጌላውያን ፡ hav: 2 AEP ፡ OMIT: (Fol. 3b) በሏራ፡ hav: AUP ፡ ወቅድመ ፡ 2 AMA: አብጽሕዎ ጸይሁድ = አኩያን ፡ ሰቀልዎ ፡ ወዲበ ፡ Ch fe? ANNA: ዘሦክ ፡ አስተቅቀጸልያዎ = በበት ረ፡ ሕለት ፡ Cah: ከርዕዎ ፡ ብሂ ፡ UPA A: ሐሞት ፡ አስተይዎ = ወጺጸክሎሙ = እንዘ ፡ BRAAP = ወሞት ፡ በዕለተ ፡ ዓር ብ ፡ ኪያነ ፡ ለቤገዝዎ : ውስተ ፡ ገራህተ። ልብ ሐዊ ፡ ቀበርዎ = ወበዕለተ ፡ ALK ፡ ተንሥ hi ሕያዎ = ወአንሥክ ፡ አሕይዎ ፡ AAA: APP = ወክዕበ ፡ BPR ፡ ይሣቅዮሙ።
AAA: ወግዕዎ : Alina: አምላክ ፡ ሰብ ሕዎ ፡ ወጸአዙችያዎ = ቀድስዎ ፡ ወበርክዎ። እስመ ፡ ቅዱስ ፡ ወቡሩክ ፡ ውእቱ ፡ ስሙ፡ ረ ድኤቱ ፡ የሃሉ ፡ ምስለ ፡ ነፍስ ፡ BRA? ተ ክለ ፡ ሃይማኖት ፡ ምስለ ፡ ፍቅርቱ ፡ ወለተ ። ጽዮን ፡ ለዓለመ ። ዓለም ፡ አሜን ።
(Fol. 5a) ስምዑ ፡ አበውየ : ወጸጋወ-የ : ቅዱሳን ፡ ደቁቱ፡ ቤተ ፡ ክርስቲያን ፡አድ + wo አንስት ፡ MAD ። አነግረክሙ 2 ገድለ ፡ ብ 0-6: ተክለ ፡ ማርያም ፡ ዘይሰበመይ፡ wHh: ጽዮን ። በረከቱ ። ተሃሉ ፡ ምስለ ፡ ነፍስ ፡ ጋ» Th? ገብሩ ፡ ተክለ ፡ ሃይማኖት OP DA? ፍቅርቱ ፡ ወለተ ፡ ጽዮን ፡ ለዓለመ ፡ ዓለም ። አሜን ። ወጸምዝ ፡ ንነግረክሙ ፡ APH: ገ ብረ ፡ ንስቲተ ፡ ተአምረ ፡ ዘአስተርአዮ፡ አ ግዚ.ጸነ ፡ ኢያሱስ ፡ ክርስቶስ ፡ AI: ወሀብ ተ ፡ ወረድኤተ ፡ ወአፍቅሮተ ፡ ወየውሃተ። ወሩ ፣ OP ACT: ላዕለ ፡ ገብሩ ። ወገ NG? ሥምረቱ ፡ Nh : ጽያን ፡ ይትከሀ A: MAN: አግዚአብሔር ፡ ወጸልቦ ፡ ዘይ AAT: መንክረ ፡ ዘይርጸ. ፡ በላዕለ ፡ ቅዱ ZU: = MUA: 8 ፡ ብጸሲ. ፡ ዘስሙ = ሀብተ ። ጽዮን ፡ Ob? ፡ በፍኖት ፡ ንጹሕ ፡ OAL መ ፡ ውስተ ፡ ፍኖተ ፡ ኃጥአን ፡ ዘሠረፀ tA Pua’: ሰሙኤል ፡ ረባን ፡ ንቡረ ፡። AL: DAN: ሮሚ) ብርሃን ፡ ቀዳማዊ ፡ ዘብሔረ ። አንዶገብጣን ፡ አምዘመደ ፡ ክቡራን ፡ ውእ ቱ ፡ ወጸምሠናያን ፡ ALE: ጌር ፡ በዙሉ ፡ ፍኖቱ = ወምዑዝ ፡ በከመ ፡ ክህነቱ = ወም OA: ዙሉ =: ሕዝብ ፡ ስንፅው ፡ በተየውሆ ቱ ፡ EPG: ጸሎች ፡ ምስለ ፡ ትዕግሥት ።
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 3
ወብጸሲቱሂ + ጌርት ፡ ይአቲ ፡ ወስማ = ጽዮ ን ፡ችኩና ፡ ወታሠምሮ ፡ ለአግዚ.ጸብሔር፣ በዙሉ = ፍኖታ ፡ ወነበሩ ፡ በፍቅር : ወበሰላ ም ፡ ONANAN ፡ ንጹሕ ፡ በከመ ፡ ሥርዓት፡ አምቅድም : ወይስአሉ ፡ ግበ ፡ አግዚአብሔ Cia ፡ የሀቦሙ ፥ MAL: ሠናየ ። ወይች LI ፡ አንዘ ፡ ይብሉ ፡ ለአመ ፡ ንረከብ ፡ ወ ልደ ፡ አምሰመይናኖ : ah : ጽዮን ። OA PLA ፣ WAP መዋዕል ፡ AIS ፡ አግዚ. አብሔር ። ጸሎቶሙ = ወጸገዎሙ- ፡ WAL: ሠናየ ፡ AVE ፡ ቀይሕ ፡ ጸርጸያሁ ፡ ወብሩ ህ ፡ ዙለንታሁ : ወተፈሥሑ ፡ አዝማዲሁ (Fol. 6a) ወሰመይዎ : በከመ : በፀፅፁ : ቀዳ ሚ ። ወስበ ፡ AVP? ንስቲተ ፡ ተአንገደ ፡ 8 ክህን ፡ ግበ ፡ ውጸቱ ፡ ሀገር ፡ ወተወክፎ ፡ ሣ (LU: ፡ አቡሁ ፡ ለውጸቱ ፡ ሕፃን ፡ በከመ፡ ጽ ሑፍ ፣ AML ፡ ወስተ ፡ ቤቱ = ወሀለዎ = ለውእቱ ፡ አንግዳ ፡ ሥዕለ ፡ አግዝአትነ ፡ ማርያም ፡ ምስለ ፡ ፍቁር ፡ ወልዳ = ወስበ፡ይ ነውም : አንበራ ፡ ለይአቲ ፡ ሥዕል ፡ መልዕ ልተ ፡ Cate = ወበጽባሕ ፡ ተንሥአ ፣ Oh ረ፡ ወረሰዒ ፡ ለይእቲ + ሥዕል ። ወረከበ ። ዝኩ ፡ ሕፃን ፡ ሐቀፋ = ወበዓማ = ወተፈሥ ch: ባቲ ፡ 6.84.8 ፡ ወዓበየ +: ውሂበ ፡ Ah AAT? ወጸንቃ ፡ MAS. = ወነጺሮ ፡ አቡ ሁ 2 WHT? ወይቤ ፡ ምንተ ፡ አገብር ፡ Ana: አንበርኩ ፡ ምስሌየ ፡ ይከውነኒ ፡ ኃጢአተ ። ዘጸ.ከነ ፡ ዘዘ. ፡ በአይቴ ፡ ጸረክቦ ፡ ha: AUN = ወጸሐተ ፡ ዕለተ ፡ ተራክከበ ፡ PAA: ውቲ ፡ Nah, ፡ ወይቤሉ : ለምንት : DE. 1: POAN: ውስተ ፡ Le: ወጸናቁሕኩክ ።
Ad ፡ ትችትመየጥ : (Fol. 6b.) ጓቤዩ = ለምን ች ፡ጐንደይክ ። ወዮጊኬ ፡ PA: 2POAN: በሥምረተ AM ANd: ረከብኩ፡ ለከ ። ወይቤሎ = ውአቱ ፡ ብአሲ ፡ መት ፡ ዘረከበ ወይቤሎ ፡ ዘረከበበ ፡ ሕፃን ፡ ንዑስ ፡ ውእቱ ። ወጸፍቁቀራ ፡ ፈድፋደ ፡ ወአመአጸመ ፡ Cnn: ወሀበ : ANAA: ANN: ይአዚዜ ፡ ወነሣጾ CAMS: ፡ በግዱድ = AUN = ወይቤሎ : በዓለ ፡ ሥዕል ፡ ይአቱ ፡ ሠምረት ፡ hel: ለ አመ ፡ ከ.ያየሰ ፡ ትፈቱ ፡ አምጺተረስዓተኒ፡ ችኩናኖ ፡ AD FE: ሕፃን ፡ ዘሠምረት ። ወሎ ቱ ፡ ወኩን ፡ ፍቱሐ ፡ NATEAY ፡ ወተጸም ት ፡ በበይናቲሆሙ ፡ ወገብኡ ፡ በበብሔሮ መ ፡ ወጸንከረ : አበ-ሆሁ ፡ በአንተ ፡ ዘከኮነ፡ ጺ ጋ ፡ በላዕለ : ወልዱ = MOAN ፡ በጽሐ ፡ መ ጠነ ፡ ችምህርት =: AW: ይምሕሮ፡ መዝ መረ ፡ SP: ወመጸሕፍት ፡ ሕግ ። ወተሠ ይመ ፡ ዲያቋነ = MOAN: ርአዮ ፡ ከመ ፡ AN ዊ፡ወጠበብ፡ በዙሉ ፡ፍናዊሁ፣ ወ (Fol. 72.) ጥዑም ፣ መዓዛ ፣ ዜማሁ ፡ ወበዶ ፡ ውስተ = ቤተ ፡ ማርያም ፡ ኀበ ፡ ደብር ፡ ቅዱስ ፡ ዘዮ Ath: ከመ ፡ ይትመሀር : መዝሙረ : ወ ቅኔ = ወነበረ ፡ ሀዩ ፡ መምህር ፡ ወመስፍን = በዙሉ ፡ አድያመ : አንገብጣን = ለተክለ ማርያም ፡ አማሣፀኖ ፡ ጎቤሁ = ወሣበ ፡ ዙ ሰሙ : መነከሳት ፡ ለውጸቱ ፡ ሕፃን ፡ ወጸአፍ PCP ፡ ዙሎሙ : ወተሰጸልዎ፡ አበሣ ፡ ሰም ፆን ፡ DOAN: አቡቁር ፡ ወይቤልዎ : መኑ፡ ስምክ ፡ ወይቤሰ’ሙ : ah : ጽዮን = ወ ይቤልዎ = Nah : ALLA PAP WA: መምህር ፡ AV? ይኩን ፡ APN: ትክለ ፡
a2
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 4
ማርያም = አስመ ፡ አንተ ፡ ሕፃን ። ወከመ ገ ፡ ይጴውዕዎ ፡ አመንገለ ፡ መምህሪረቷሆሁ : PNA ፣ ጽዮን ፡ ወጸምአዝማዲሆሁ ፡ ተክለ፡ ማርያም ፡ ወከነ ፡ ከመ : መንታ ፡ ወተምህ ረ፡ ቅኔ ። Othe: መጺሕፍተ ፡ ጥበብ ፡ ወ ተግሣጸ ፡ ጸመ ፡ ወጸሎተ ፡ ሥዒለ ፡ WF ch. ፈ። ወከ (Fo፤. 7b) ነ ፣ ፍጺመ ፡ በሸሉ = ግብ ፉ፣፡ መንፈሰዊ ። ረድኤቱ ፡ የሃሉ ፡ምስለ፡ነፍ he ኃጥጸ፡ ተክለ ፡ ሃይማኖተ ፡ OP AA: ፍቅ ርቱ ፡ ወለተ ፡ ጽዮን ፡ ለዓለመ ፡ ዓለመ ፡ ዓለ ም፡አሜን።
(Fol, 9a.) ወጸሐተ ፡ ዕለተ ፡ አንዘ ፡ BOS he? APT ክርስቲያን ፡ ተዓቅፈ፡ አግሮ ስወልድ AP LAC: ተመይጠ፡ PCN): WO On" : ደሙ ፡ GN: ምድር ። ወነጺሮ፡ሕ ፃን ፡ ምሉአ ፡ ልቡና ፡ PES: AN: ወይ 1h: ይችከዓው ፡ ደምየ ፡ ህየንቲሁ = ወተለ P= ለወልድ ፡ ድሣሬሁ ፡ ANN: NA: ቤቶ ATH ፡ ይበልዕ ፡ ደሞ ፡ አምዘ ፡ ነጠበ ፡ ወበ ጺሖ ፣ ለዕበዕቶ ፡ ጠበወ ፡ ANN : ይነጽፍ = ደሙ ፡ በአንተ ፡ ክብረ + ሥጋሁ ፡ ወደሙ ። AATILAT = ወስበ ፡ ርአዩ ፡ አብያጺሁ፡ ጸን ዘ ፡ ይበልዕ ፣ ደመ ፡ PAA: መሬት ። ቦ፡ጸ ለ ፡ በሐቁ ፡ ወቦ ፡ AA? አንክሩ ፡ NAPE: ልቡናሁ ። ወካዕበ ፡ አሐተ ፡ ዕለተ ፡ BF: 8 ወልድ ፡ ihe ፡ ዘበልና ፡ ወዘሰትያ ፡ አምድ ሣረ ፡ ነሥጸ ፡ PCN = ወብፁዓዊበ ፡ ተመ MP ፡ በፃሕል ፡ NAD: OFF ፡ ውጸተ። ቁዓተ ። ወኢያትረፈ ፡ ምንተኒ ፡ አስከ ፡ ሐ on ፡ በማይ = በአንተ ፡ EPS: AANA: APA? ክር Fol. 9b.) ስቶስ ።
(Fol, 10a is blank.)
(Fol. ob) WAN: CAS: A71°7-4,U:: hap: አብጽሐ ፡ አክለ ፡ ሐፀዩ ፡ ሎቱ ፡ ብአሲተ ፡ በ ከመ : 7°46 = ወሰቤሃ ፡ ዓበዮሙ፡ ውአቱ፡ ወይቤሎሙ ፡ አይፈቅድ ፡ ዘንተ ፡ ግብረ ወጺኢይገብጸ : ውስተ ፡ ዓለም ። አንበ ፡ በጻ Ons? ድንግልናየ ፡ ለጸግዚአትችዩ ፡ PEAT: ድንግል ፡ ማርያም ፡ ወለአግዚአየ፡ ኢ.የዙ ስ ፡ ክርስቶስ ፡ ከመ ፡ አኩን ፡ ገብሮሙ ። ወ ምንተ ፡ አረብሕ ፡ በዝዓለም ፡ ዘአንበለ ፡ ጋ» MAT = በከመ ፡ ይቤ ፡ ጳውሎስ ፡ Hh h ውበበ ፡ ይሔሊ ፡ በዘያሠምራ ፡ ለብአሲቱ ። ወዘበ ፡ ኢያወሰበ ፡ ይሔሲሊ ፡ በዘያሠምሮ። ለአግዚአብሔር ። ወሰሚያሙ ፡ ነገሮ ፡ ለሕ ፃን ፡ ኃደግዎ ፡ ወኢያገብርዎ ፡ አሙንቱኒ፡ መፍቁርያነ፡ ጽድቅ = ይቤልዎ ፡ ኩን ፡ በከ መ ፡ ፈቅድክ ፡ ለነፉ ፡ ትኩነነ፡ Cd: ለ መንግሥተ ፡ ሰማያት ። ወሰቤሃ : አጸኰት P AAP AN: ጽድቅ ፡ በአንተ ፡ዘወህቦሙ፡ ከ.ያሁ ፡ ወልደ ፡ WEE = (Fol. a.) ወመፍቁ ሬ ፡ ክርስቶስ ፡ ወጥበኝ ፡ በሃይማኖት ፡ ወጸ ምዝ ፡ መባዓ ፡ ጽዮን ፡ ተነበየ ፡ በአንቲጸሁ፡ ወይቤ = ከመ : ይከውን ፡ ማሣደረ ፡ ለመን ፈስ ፡ቅዱስ ። ወጸ.ተሐሰወ ፡ ቃለ ፡ ጽድቅ ። ወከነ ፡ ከማሁ ። OA : ይፀመዶ፡ AA? ዚአብሔር ፡ በጾም ፡ ወበጸሎት = ወትጋህ፡። ወበፍቁር ፡ በየውሃት ፡ ወትሕትና ፣ ONS ግሥት ። ወበዓቂበ ፡ ከናፍር ፡ አምነገረ፡ ከ ንቱ ፡ ዘወርቅ = ወሐሜት ፡ ወአምሐበት = በከመ ፡ ይቤ ፡ በትንቢት NEES VST: የዓቅበ ፡ ሕገ ፡ ወሥርዓተ ። ወዳዊት ፡ ይቤ ።
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 5
NAA? ልሳነክ ፡ አምጸኩይ : ወከናፍሪክ ፡ ከ PA Srl ፡ ጕሕሉች ። ወጸመጸመ : 2 ረ ፡ ACO“ ፡ ምንዙስና = ኢተፀዕነ፡ ፈረ በ ፡ አው = አድገ ፡ አው ፡ NPA: ወኢሰከ በ፡ ውስተ ፡ ዓራት ። ወኢው-ስተ ፡ መንጸፍ፣ ዘአንበለ፡ በምድር ፡ ላዕለ ፡ ሐመድ ፡ AFH = ይጸውር ፡ በአን (Fol. 1b.) ግድዓሆሁ ፡ አብነ ። አሐተ ፡ ሴሊተ ፡ ይገብር ፡ በክሳዱ ። ወጸሐ ተ ፡ ዕለተ ፡ ያነብር፡ ዲበ ፡ ርአዙ = ወሶበ : ይቀውም : ይጸውር ፡ በርጸሱ = ወስበ ፡ ይበ ግድ ፡ የሣዝሎ ፡ በዘበኑ ፡ ውጸቱ፤ኒ ፡ አብን ። መጠነ ፡ ጾረ ፡ Nah, = ወከመ! ፡ ይገብር : ወትረ ፡ HANA ፡ በበንበታት ፡ ወበዓላት = ወበውጸቶሙ ፡ ይዚምር ፡ ከመ : ሊይጥዓ ይ፡ ሥጋሁ ፡ አስከ ፡ ፍጻሜ ፡ በዓል ። ወጸሐ ተ ፡ ዕለተ ፡ ተፈነወ = ሣቤሁ ፡ ብአሲ ፡ ጸም ግበ ፡ Nod ፡ ወቅዱስ = ገብረ ፡ ክርስቶስ : በሐታዊ ። ዘሀገረ ፣ ዳሞት ፡ ዘይሔው፡ አ ግዚአብሔር = ወያአምር ፡ the: NLA: መንፈስ ፡ ቅዱስ ። ወነገሮ ፡ HAAN: ወይቤ ሎ ፡ ነዓ ፡ ንችራከብ ፡ አስመ ፡ VAM: ነገ ር ፡ ዘመንፈስ ፡ ዘርኢ = በሣቤከ = ወይቤ ሎ ፡ለላአክ፡ MALE: የአምረ፤ ፡ OLN Ae: AAA: ጸንዳዒ ፡ የአምረክ = ወይቤ = ብፁ 6: ፈቃደ ፡ አግዚአብሔር ፡ ለይኩን ፡ ወያ (Fol. 2a ) ብጽሐፉ = ኀቤሁ = ወበጊዜሃ = ተ ንሥክ ፡ ወሖረ ፡ ወበጽሐ ፡ ኀቤሁ ፡ በይአቲ፡ OAT? ምሕዋረ ፡ ሠሉስ ። ወሰበ ፡ ርአዮ፡ በ ሕታዊ ፡ ተፈሥሐ ፡ ወተአምና ፡ በአፆአምጋ፡ መንፈሳዊት = ወይቤሎ ፡ AG: ሀሎክ፡ bh ወልድየ ፡ ወይቤሎ + ውአቱኒ + ዳጎነ ፡ ሀሎ
he? HAN? ፡ NAAT: ቅድስት ፡ ወተናገ ፉሩ ፡ ነገራተ ፡ ጽድቅ ። ወይቤሎ ፡ ለምንት ፡ ጸዋዕከኒ ፡ ሊተ ፡ ADTA ፡ ዘኢተአምረኒ ። ወይቤሉ ፡ አአጸምረክ ፡ ወርጺኩክ ፡ ወይቤ ሎ ፡ በአይቴ ፡ ተጸምረኒ ፡ ንግረኒ ፡ በአንተ ክርስቶስ ፡ NAN: CAN ፡ ወነገሮ ፡ ATH: ይብል ፡ ልማድዩ ፡ Lang : ደመና ፡ ብሩ ህ ፡ ወይጸውረኒ : ወያበጽሐኒ ፡ ጸ.የሩሳሴሌ ም ፡ ግበ ፣፡ መቃብረ ANAL ወጸቄቁርብ፡ ምስለ ፡ቅዳ.ሰን ። AP LAC = ተመጦነ፡ ቅ። ርበ? = ነሐውር ፡ ለለብሔርነ = በተፀዒናኖ : ደመና : ON: በክነፈ፡ ነፋስ = ወለከፉ ፡ ር AT: ሣበ ፡ ጸስተጋ (Fol.312b.) hy: አግ ዚአብሔር ፣ Na: ይጸግወነ ፡ ሠናይቶ ፣ ወ ይቤሎ =: AN: ለጸመ ፡ ኮነ ፡ ከመዝ ፡ ለምን ች ፡ ኢያጸመርከኽ ፡ አነ ፡ ወስበ ፡ ኮንኩ ፡ V የ ። ወጸውሥክ ፡ አንዘ ፡ ይብል ፡ አወልድ የ ፡ ለብዙኃን ፡ ይመይጥዎሙ ፡ ዘጸንበለ : fare: ON: SECO = ወህሀለወክ ፡ በጊዜ
ሇሁ ፡ ዘአንበለ ፡ ዕድሜሁ ፡ ኢይከውን ። ስማ
OD = አነግረከ : ግድግስ ፡ በዝ ፡ ወጸምሕዝ ብኒ ፡ AS: ወአንስት ፡ ዕበ ፡ ይደልዎሙ : ቀዲሙ ፡ ቍርበን ፡ Aer net: በከመ ፡ ስ ነ ፡ መግበሪሆሙ : ይከውን = ወሰቤሃ : ግ HY: ለቅዱሳን ፡ በአንተ ፡ ዘይቀድምዎሙ፡ ዓለማውያን = ONL = ቅዱስ ፡ መባዓ ፡ ጽ የን፡ዘንተ ፡ አንከረ ፡ ወተዪደመ ። ወጸምዝ፡ ችተሰአሎ ፡ትምህርታተ፡ OP MN Gok ፡ ጽድ ቅ ። ወሥርዓተ ፡ ምንዙስና ፡ በከመ : ጽሑ ፍ = ዘይቤ ፡ ተሰጸሉ ፡ ለጸበክ : 02792 ከ ። ወውአቱኒ ፡ መሐሮ ፡ ወመዓዶ : the:
b
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 6
መ (Fol. 13a.) ግበረ ፡ ጽድቁ ። ወተነበየ ፡ ጸን ዘ ፡ ይብል ፡ ሀለወክ ፡ ትኩን ፡ PAA: ወይ Ltr ብዙጋን ፡ በቡራኬክ ፡ ወይትቁደቡ፡ በቃልከ ። መቅድመ ፡ ጽናዕ ፡ በጸፍቅሮቱ : AAAI: የሱስ ፡ ክርስቶስ ። WAP: በረከ = ወፈነዎ ፡ በበላም ፡ ወተመይጠ ፡ ሀገ ሮ ፡ አንዘ ፡ ይሴብሖ ፡ ለአግዚአብሔር ስቡ ሕ። ወጸምዝ ፡ ሐረ፡ ግበ ፡ AN: ገብርኤል 840: PAA? ብዙጋን ፡ ጸጋው ። O17"? ሚመተ ፡ ክህነት ፡ ወክነ ፡ ቀሲስ ፡ ወተክህኝ፡ ላዕለ = ሥጋሁ ፡ ወደሙ ፡ ለአግዚጸነ ፡ ውአ ቱ ፡ ወጸዕረገ፡ ቀቍ*ርበነ፡ ንጹሐ ፡ በከመ : CF ርት ፡ ካህናት = ረፎዜቱ ፡ የሃሉ ፡ PAA: ነፍስ ፡ PPA ፡ ገብሩ ፡ ተክለ ፡ ሃይማናት፡ ወምስለ ፡ ፍቅርቱ ፡ ወለተ ፡ ጽዮን ፡ ለዓለ መ፡ ዓለም ፡ አሜን ።
(Fol.25a.) ወጸሐተ = ዕለተ ፣ ተከሥች ፡ ዓቢይ ፡ ተአምር ፡ ወርአዩ ፡ ወይቤ ፡ አንዘ የዓጥን ፡ በቅድመ ፡ ምሥዋዕ = ወስበ ፡ OH ክ ፡ ክህን ፡ ለጸንብቦበ ፡ ወንጌል ፡ ርኢኩ ። ቍ*ርበነ ፡ አንዘ ፡ ያንሰሐስሕ ፡ በዲበ ፡ ፃሕ ል ። ወስበ ፣ አንሣጸኩ ፡ NAT ፡ በአየ = ከ መ፡ አአምር ፡ ዘከነ = OFAC: hee: በ ግዓ ፡ ፀዓዳ ፡ ወደንገዕኩ ፡ ወከደንክዎ ፡ Nh መ ፡ ቀዳሚ ። ወፈጺሞ ፡ 107: አንብቦ ። ወንጌል ፡ አንዘ ፡ ይቄድስ ፡ ወተመይጠ ፡ ለ ከዊነ ፡ NAT = ወተመጠውኝ ፡ ዙልነ፡ ድ ፡ ወአንስት ፡ በዘከመዝ = ተርአዩ ፡ ዕለ T= ወካዕበ ፡ ይትለጸክ ፡ ምስለ ፡ ቀሲስ ፡ Advi: = ዕለተ ፡ በጊዜ = ተመጥይዎ ፡ ቍርብ 3 ፡ ኮነ ፡ ዓቢይ ፡ ግርማ ፡ ወርኢኩ : ብጸሲ
ተ ፡ ግርምዣተ ፣ ወብርህተ = ወታውሣዝ ፡ ጸ TNT? APHOLTE ፡ ፈራህኩ ፡ PP: ወ አውሥአትኒ ፡ አንዘ ፡ ትብል ። TOA ፡ ዘ ከመ : የሐይክዎ ፡ ለሥጋ ፡ ፍ (a. ።%) BE: ወልድየ ፡ በጸስናሂሆሙ- = MOAN? ንጺጸርክዎ። ይትሐወክ ፡ አማዑት፥የ ፡ ይመስለ’መሙት = ዘ ሞተ ፡። OAL? ፡ ወጸ.የአምሩኑ፡ Na : th ያው ፡ ውጸቱ ። ወከመዝ ፡ ተናገረቶ ፡ አግዝ አትን ፡ ማርያም = ወበከዩ ፡ ውእቱኒ ፡ በአን Tr: ብካያ = ወይቤሎሙ ፡ ለካህናት ፡ ወለዲ ያቋናት = AAS: ወለጸንስት ፤ ACT AN: በአስናኒክሙ ፡ ወበጥረሲክሙ : ዘአንበለ፡ በልባንክሙ ፡ ወበተሕናግክሙ ፡ ወይብልዕ P= በፍርሃት ፡ በአንተዝ፡ በ ፡ AA? ተአሣ UP = ON: AA: ተሳለቅዎ = አንዘ ፡ ይብ As? ANA ? በወንጌል ፡ ብልዑ ፡ ሥጋየ : ይብል = ወዝንቱ ፡ ኢትብልዑ ፡ ይብለነ = ON? = hav: ተሣለቁ ፡ ላዕሌሁ ፡ BO: ከመ ፡ ኢይብልዑኒ ፡ ዘአዘዝኩ ፡ ዘአንበለ : ዳጸሙ ፡ በመጥበሕች ፡ ሊያስተማሰሉ ፡ AA መ ፡ ኢ.ነገርክዎሙ ፡ AI NTN: ፤ አነ፡ AP LALA? አድጋንኩ : (Fol. 162) ርእስየ ። ለሊሆሙ ፡ ያምሩ ፡ ከሎ ።
(Fol. 7a) BA] ፡ TYLA ደብረ ፡ ANCA: hav: ይንሣጸ ፡ በረከተ ክምቃብረ ፡ ANd: ተክለ፡ሃይማናኖት = ወይ ቤሎ ፡ BAI P97 ፡ አንዘ ፡ BAA. በቤተ ክርስቲያን ፡በዕለተ ፡ አትድ ORTH: BP ነ ፡ ካህናት ፡ ቅኔ ፡ NAGA: Thor: ዕለተ በዓሉ ፡ ለክብረ = ተዝክሩ = ነጸርኩ ፡ Nh = ሥርግወ ? ወግሩመ ። ዝውጸቱ ፡ አቡነ ፡ቅ
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 7
ዱስ ፡ ተክለ ፡ ሃይማኖት ፡ አንዘ ፡ ይሠርዕ : PCN) ፡ ብዙኃን ፡ ክህናት ፡ ወዲያቆናት ፡ የዓውድያዎ = ወስቤሃ ፡ PAN: ለመባዓ ፡ ጽዮ ን ፡ ወመጠያዎ : ቍርባሃ፡ ወዓቁሞ፡ በየማኑ ። ወአምድግጓሬሆሁ ፡ ወሀበ ፡ ለካክልጾን ፡ WAP Pith: ተፈሥሐ ፡ ወአአኰቶ ፡ AA, አብሔር = ወተመይጠ ፡ በበላም = ብሔሮ = ወጸሐተ : ዕለተ ፡ አንዘ ፡ ሀሎ ፡ PPP: በ PASAT አመ ፡ ጽወBለጥቅምት ፡ CAP: መልዕልተ ፡ Cale ፡ ደመና ፡ ብሩህ ፤ አም ውስተ : OA: አስተርአየ ፡ ብጸሲ ፡ ዘብ (Fol. 7b.) ሩህ ፡ ገጹ ፡ ወጽሕሙ ፡ ዲበ ፡ አን ግድዓሁ ፡ ስፉሕ ፡ ወውስተ ፡ አዴሆሁ፡ መስ PA? ብርሃን = ወይቤሉ ፡ በላም ፡ አወልድ የ ፡ወይቤሉ ፡ መኑ፡ አንተ = ወይቤሎ ፡ Ad:
ሰሙኤል ANN: ዘፈነወኒ = ግሣቤክ ፡ አግዚ..
ከመ ፡ አሐውዕክ ፡ ምንትኑ ፡ ግዘንክ፡ዘ ችበኪ፡ ቅፎመ ፡ አግዚአብሔር ። ወይቤሉ ። AA? = “WHF? = ብዙሣ ፡ ወይቤሎ ፡ ኢ.ት THT? ወአኢ.ትቅብጽ ፡ ተስፋ ፣ አግዚጸብሔ ር፡ ሀሎ ፡ ምስሌከ = ወይቤሎ ፡ ተዘከረኒ : በጸሎትክ = ወውአቱ፤ኒ ፡ ይቤሎ ፡ ምንተ : ጸሣደጉክ = ወይአዚ፤ኒ ፡ ልቦ ፡ አኩይ ፡ ዘይ ረክበከክ ፡ ወዘንተ ፡ ብሂሎ ፡ በረክ ፡ ላዕሌሁ ወተበወረ፡ አምኔሁ። ወውአቱኒ፡ አአኰቶ፡ ለአግዚአብሔር ፡ ወይቤ ፡ ይትባረክ ፡ ስሙ ዘጋሠሠፉ ፡ NUS: ምሕረቱ ። ወካዕበ ፡ መ፡ደለሐምሌ፡በሰዓተ፡ሴለሊት፡ ለጸቢ.ሐ፡ዓ CN: አስተርጸይዎ ፡ ሐዋርያት ፣ ወወሀብዎ። fi (Fol. 8b.) ላመ ፡ ወመጠዎ፡ ጴጥሮስ ፡ቀ*ርበ ነ፡ ወብዙኃን ፡ ጻድቃን ፡ ወሰማዕት ፣፤ ይሔው
6P ፡ ወትረ ፡ ለአመ ፡ ጸዋዕነ፡ በበጾስማቲሆ መሙ ፡ ይነውህ፡ነገር።ወከማሁ፡የሐውጸ፡ጸጋ ሁ ፣ Aa? ፡ ጽዮን ፡ ጸጋሁ ፡ AAP ANT = ወረድኤቱ ፡ የሃሉ ፡ ምስለ ፡ ነፍስ ፡ SPA: ተክለ ፡ ሃይማኖት ፡ ወፍቅርቱ ፡ OAT: ጽ ዮን ፡ ለዓለመ ፡ ዓለም ፡ አሜን ።
(Fw) WAI" : AW? ያክብር ፡ በ ዓላቲሁ = ለአግዚአብሔር ፡ ልደቶ ፡ ግዝረ ቶ ፡ ወዙሎ = በዓላተ ፡ ወልድ ፡ Na: አት ድ ፡ ሰንበት ። ወጸምዙሉ ፡ ምግበሪረ ፡ ሠና ይ፡ያፈደፍድ፡ ለአግዚአብሔር ፡ ስብሕተ። OMT ፡ ከመ ፡ ነጐኮፎጓድ ። ወክዕበ ፡ በ በዓለ ፡ አግዚአትነ ፡ ቅድስት ፡ ድንግል ። ማርያም ፣፡ hay: ይገብር = ወለክልአን ፡ ይ POL: ወይብሎሙ ፡ .ታስተዓርዬ ፡ በዓላ ተ ፡ ከመ ፡በዓላተ ፡ ATA? ። ለመላአክት 2 ፡ ውእቱ ፡ ፈጠሮሙ ፡ ወለቅዱ.ሳንኒ ፡ ው AE: ቀደበሙ ፡ Owl = ማሣበረ = ANY ላተ ፡ ወልድ ፣ ወበዓለ ፡ ወላዲቱ ፡ INA? ማርያም ፡ ወይቤሎሙ ፡ ለአለ ፡ ተጋብኡ : ንብላዕ ፡ OATES ፤ ወነሀብ ፡ AEA? ለአግቫ. አብሔር ፡ ወክፍሉ ፡ ወላዲቱ ፡ ድን ግል ፡ ማርያም = ለነዳያን ፡ ወለምስኪናን ። ወለአለ ፡ በሙ ፡ ተፅናስ ፡ ወጺንግበር ፡ AN WEE ፡ AY? (Fol. 202.) OZ = ጸበዕነ፡ በ ስሞሙ : ገቢ.ጸነ ፡ ነሀቦሙ ። OLLAP 2A Mi? ፡ በከመ ፡ ፈቅድክ = ወይቤሎሙ ፡ ለሊ. ተሰ ፡ አምፈተውኩ ፡ ነሀብ ፡ መንፈቁ፡ ማሣ በርነ ፡ AA? ጸንክል ፡ ተዓግሥ ። ወባሕቱ ። LAL: የአክሰሙ ፡ ወይቤሎሙ ፡ ዙሎሙ፡ ገቡጸን ፡ አሆ ፡ ይኩን = በዙሉ ፡ በዓላተ ።
bs
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON, 8
DAL: የቀድም ፡ ጸሎተ ፡ ብራኬ ፡ ወጸመ NM: ይከፍል ፡ PAN: አማዕድ = ወይሀብ መ ፣ ለነዳያን ፡ ወለምስኪናን ፡ ለአድ ፡ OA አንስት ፡ ለጸዕፉግ፡ ወለሕፃናት፡ለዕቤራት።፡ ወለጸጓለ ፡ ማውታ = ወጸምድሣረ ፡ ANA ያሙ ፡ ወጸስተዮሙ = CA: ፡ ዙሎሙ : ወይብሉ ፡ ስብሕት ፡ ለአግዚ. ጸብሔር ፣ ኪያ 1 ፡ ለዘፈጠረ፡ ከመ ፡ ናምልክ ። ወጸምዝ፡። ይገብር ፣ ማዕደ ፡ ለጸሊአሁ = ወበዓለ ፡ AF. PL: ለአግዝጸችነ ፡ ማርያም ፡ ወላዲተ ፡ ጸ PAN? ይጴውዕ ፡ TK ፡ ወዲያቆናተ ። ወይገብር : NGA: ወያረፍቁሙ ፡ OL TAA ክ፡ ግጸከሎ (Fol.20b.) ሙ ። ወበጊዜሃ = ብ ዙጋኃን ፡ ቅዱሳን ፡ ይብሉ ፡ ርኢናሃ ፡ NATH, ጸትኝ ፡ PLAT: ፎንግል ፡ ማርያም ፡ አንዘ ፡ ታንሰቡ፡ ምስሌሁ ፡ ግበ ፡ ሐረ ፡ ለተልጸክ። ወጺጸዊኝ ፡ ትቤሎ ፡ ለቅዱስ ፡ ጊዮርጊስ ፡ ኮክ በ ፡ ክብር = ሑረ ፡ የዓሥሮሙ ፡ ለቅዱሳን ። አለ ፡ ውስተ ፡ ሰማይ ፡ ወምድር ፡ አምነ ፡ ጸ ማዕት ፡ ወበዓታት ፣ ከመ ፣ ይትጋብኡ ፡ ለክ NA? ASAE ፡ ግበ ፡ ፍቁርየ ፡ Nh: ጽዮ ን ፤ አነሂ ፡ OAL? ናብዕል ፡ ዝየ ፡ ወተፀ ዕነ፡ በጊዜሃ ፡ ቅዱስ ፡ ጊዮርጊስ ፡ Beh: ወገብረ : በከመ : አዘዘቶ ፡ ወተጋብኡ ፡ ቅ ዱኻን ፡ ወወረደ ፡ ANAT = ወከኝ፡ ዓበ.ይ፣ ወመንክር ፡ ስብሐት ፡ ውስተ ፣ ውአቱ፡ መክ ን ፣ ወፎካህናት ፡ የዓውድዎ ፡ ወየዓጥት ፡ በማፀጠንታት + ወሕዝብበ = AA: ተጋብ he? አልቦ ፡ ዘየአምር ፡ ትልቆቶሙ ፡ HA በለ ፡ OAT: በሕቲቱ ፡ አግዘ አብሔር ፣ ወችሠርዓ ፡ ሥርዓተ ፡ ምሥጢር ፡ ዘመለ
(Fol. ara.) AE: ሰማያዊ ፡ ወተወሣህቦሙ ፡ ለ TAD = ONY: ዓበ.ይ ፡ ፍሥሐ ፡ ለዙሉ። AM LAC ፡ BAC በዓል ፡ ነበረት፡ህየ ፡ ሠ ሉሰ፡ መዋዕለ = ወክዕበ ፡ ይቤ ፡ ጀሥርግው፡ በድንግልና ፡ አንዘ ፡ አሐውር ፡ ቤተ ፡ ማ ርያም ፡ በበዓለ ፡ ልደታ ፡ ተራከብኩ፡ ምስ ለ፡አብጸሲ ፡ HAIN, ዘአንበለ : ፊቃድዩ ። ወወበዶኒ ፡ ውስተ ፡ ቤቱ ፡ ወጋደርኩ፡ VE: ወጊዜ ፡ መንፈቁ ፡ AT ACH: ስፍሕ ች ፡ ሀገረ ፤ ወምልዕተ ፡ ውስቴታ ፡ቅዱሳን። ወሥርግዊዋነ ፡ ነጽሕ ፡ OPN: አነሂ ፡ ም ስሴሆሙ = ወስቤሃ ፡ ተሠጠ ፡ ሰማይ ፡ ወከ 2? ዓበ.ይ፡ ግርማ ፡ ወወረደ ዪደመና : ብሩህ ከመ ፡ ፀሐይ ፤ ወማእከሌሴሆሙ ፡ OHH: ሕ ፃ3 ፡ ግሩም ፡ ዘይወፀጸ፡ መብረቅ ፡ MANA: ጸሉ ፡ ቅዱሰን ፡ PIA: ዝኩ ፡ መበ + ጽዮ 72 ወተሠጥዎ = ለሕፃን ፡ ወተሐቅፉ = ክሳ ውዲሆሙ : ወተበዓሙ : ወአንከሩ ፡ ወተበ ሀሉ ፤ በአንተ ፡ ምንት ፡ ተውህቦ ፡ omy: (Fol. arb.) A: ON: AA ፡ ይቤሉ : Aha: ይገብር ፡ በንለ ፡ ልዳታ ፡ ለጸሙ፡ ወሠምሪረ፡ ቦቱ ፤ ወዘንተ ፡ 12.08 ፡ ጓዘንኩ ፡ MATT: ዘጸመጻጸኩክ ፡ ጓቤክ ፣ ወከመዝ ፡ ነገሮ ። ወሰሚያ ፡ መበ ፡ ጽዮን ፡ ተፈሥሐ ፡ Oh ፈድፈዴ፡ ገቢረ ፡ በዓል = WANN: AAW ርች ፡ በአንተ ፡ ዕበየ ፡ ልደታ ፡ ወጸመ ፡፲ ወኒበጸንተ ፡ ክብረ ፡ ዕርገታ = ወብዙሣ፡ ተ AP 2b ፡። ወመንክራት ፡ ይትገበር ፡ በአደ ቁሁ፡ አመ ፡ በዓላቲሃ AAV ፡ ማርያ ም ፡ ወይብል ፡ ወትረ ፡ ነጽርኒ ፡ ወኢታስኃ ፍርሂ ፡ ለገብርኪ ፡ መበዓ ፡ ጽን ፤ ወወጠነ።
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 9
ያፃሙ ፡ ሥጋሁ = በጥቡዕ = AN: Nav: ይ በመዶ ፡ ለአግዚአብሔር ። ወገብረ ፡ መዋቅ ሕተ ፡ ለአቀ“ያጺሁ ፡ ወሰናስለ ፡ ለአጸዕዳዊ ሁ = ወለገበዋቲሁ = ወለሐቁሁ ፡ ገብረ ፡ ከ መዝ ፡ ወበመዋዕለ ፡ ዘጽዋም ፡ CANA: በ ቁ ፡ መችሕተት ፡ አልባሲሁ ፡ ከመ ፡ ያጸም ሮ ፡ ሰብክ = ወይበል (Fol. 222.) 9 MwA: ዕለት ፡ አቅማሕ ፡ ገዳም ፡ ወየጋድር፡ NH Ct አምብዝጋ ፡ ሕማመ ፡ ፃማ ፡ AA: መ RAD ፡ ሥጋሁ ፡ ወተስአሉ ፡ ለጸጸሐተ ፡ 6 ለተ ፡ APA: ሀለው ፡ ምስሌሁ ፡ ምንተ ፡ ችኔጽር ፡ ቅድሜከ ፡ ስበ ፡ ትወርድ : ውስ ተ ፡ በሕር ፡ ሌሊተ ። ወይቤሎሙ ፡ ምንተ 1 ፡ ይኔጽር ፡ ቅድሜየ ፡ ወቅድሜክሙ ። ወሰብወ ፣ አበሣ ፡ ለአግዚአብሔር ፣ ወይቤ : ON = አወፀክ ፡ APIECE: ይወዕጸ፡ ኮከብ፡ ብፉህ ። ወይመርሐ፤ ፡ አንዘ ፡ አኔጽሮ ፡ ጸ ስከ ፡ በሕር ፣ ወዘንተ ፡ ሰሚዓነ ፡ ATC: ጸጋሁ ፡ ለአግዚአብሔር ። ወዘይገብር ፡ AP ዱሳኒሁ ፡ ወንዘ ፡ ሀለው ፡ ቁቀዊሞሙ፡ ው ስተ ፡ ባሕር ፡ መጽአ ፡ ፡ ሰይጣን ፡ MAA: ጽልመች ፤ አንዘ ፡ ይነቁ ፡ ha: ACB: ም ድር = ያደነግጸሙ ፡ በመዓቱ ፡ ዘኢይትችዓወ ቅ : ንባ ፡ ወይቤ = አበኝ ፡ ጸንዑ ፡ NDE ለ ፡ አግዚ.ጸዩ ፡ ኢየሱስ ፡ ክርስቶስ = ወዓተ በ ፡ በትጾምርተ = መስቀል =: ላ (Fol. 2b.) 6 ሴሆ = ወግብተ ፡ ወረደ ፡ በግዕ ፡ AP ANS: በዓበ.ይ = ግርማ ፡ WANS ፡ ቅይሕ ፡ ከመ : AMA: OAPCTH ፡ በቱ ። ወቆመ ፡ በድን ጋገ ፡ በሕር ፡ ቅድፎምሁ ፡ ለጻድቅ ፡ ወተመይ ጠ፣ ለፌ ፡ ወለፌ ፡ አምግርማ፡ ርእየቱ ፡ተ
BPA ፡ ውአቱ ፡ መስሕት ፣ ስብሐት ፣ ወጸ ከች ፣ ANI ፡ ሐይወት = ዘወረደ ፡ አም በማያች = ዘአድኃኖሙ ፡ ለአግብርቲሁ ፡ በ ቅጸበት = አምተቃርኖቱ ፡ ABAD ፡ ሠናያ ች ። ወከማሁ ፡ PRAT ፡ ለነፍስ ፡ SPA? ተክለ፡ሃይሮማኖት፡ወምስለ፡ፍቅርቱ፡ OAT: APT ADAG ፡ ዓለም ። ዓለም ፡ አሜን ።
(Fol. 252.) ወክዕበ ፡ አነግረክመ፡ ፡ Lah ለአቡነ ፡ Nh: ጽዮን ፡ ይቤ ፡ መጽአ ፡ ሣግ LE ፡ መዓዛ ፡ ሕይወት ፡ ሠናይ ፡ ናሁ ፤ PEs ፡ ስሒን ፡ ወዙሉ ፡ ጊዜ ፣ አመሂ፡ ቁ ምኩ ፡ ወጸመሂ ፡ ነበርኩ | ወጸመሂ = NIN = ምስለ ፡ ANA = ወጸመሂ ፡ ባሕቲትየ ፡ ኢየ BR: ወሐለየኩ ፡ ምንት ፡ ከነ ፡ ADA = Ob: ግበ፡ ቅዱሰን ፤፣ አመ : አርአዮሙ፡ ኣግዚአብሔር : ይንግሩኒ = ONR he = ነገ ChaPov- ፡ ae: ዘከኮነ ፡ ላዕሴየ = ወሰሚዖ ሠ ፡ ጸንከሩ ፡ ወበረክዎ ፡ ለጸምላከክ ፡ ምሕ ረት ። ወይቤልዎ ፡ ለቅዱስ ፡ ወብፁዕ ፡ አን ተ ፡ ወዝኒ ፡ ፄና ፡ መዓዛክ፡ ውአቱ = የሱ ስ ፡ ክርስቶስ ፤ ወከመዝ ፡ ልማዳ. ፡ AN: ይ መጽጸ ፡ ሣበ ፡ ግሩያኒሁ ። መቅድመ ፡ P27 በሙ : ጸመዓዛሆ ። ወጸምዝ ፡ ይችትረዓዮሙ፡ MAN: ሀለወከ ፡ ችርአይ = ተደለው ፡ ለነጽ CE = ወሰበ ፡ ይዩንወክ ፡ አምይአዜበ ፡ ስግ ድ ። Aer: OAAPC = ከክ (Fol. 25b.) መ = በ ጽሐ ፡ ሣቤክ : ወሰሚዖ ፡ ደንገፀ ፣ OLA, = ምንተ ፡ አብሎ ፡ አነ ፡ OPA: ዳጸሙ፡ ውእ ቱ ፡ አጸስተዳለወኒ ፡ ከመ ፡ በሥምረቱ ። ወይ ቤሉ ፡ አሙንቱ ፡ ቅዱሳን ፡ አሜን ፡ ወክም NM: ነበረ ፡ ሣዳጦጠ ፡ መዋዕለ = ወዩና ፡ መዓዛ
c
ሁ ፡ አምኔሁ ፡ ኢ.ሰሰለ = ወአሐተ ፡ ዕለተ ። አመ ፡ FOGHAT V1” = በአንተ ፡ ALE: ለጸግዚጸነ ፡ የሱስ ፡ ክርስቶስ ። AN: ወፅ አ ፡ አማሣደሩ ፡ ለገቢረ ፡ በዓል ። አሜሃ ፡ ህ fe = ብርሃነ ፣ ወርሣ ፡ አንቃዕዲዎ ፡ ሰማዩ ። BAC: ሣበ ፡ አግዚአብሔር = ወበጊዜሃ : ርአዩ ፡ ኃዋግጓወ ፡ በማይ ፡ iw ። ወወረደ an: አንተ ፡ መብረቅ = ብሩህ ፡ በአንፃርዩ ። OPN : ኀቤየ ፡ ኮነ ፡ ሕፃነ ፡ ወነበረ ፡ 4.0 ፡ አንግድዓየ ፡ ወሐቁፈኒ ፡ ክሳድ = ወበጊዜ ሃ፡ AMZ? ፍርሃት ፡ ወረዓድ ፡ ወተመሰው Te: ከመ : ሰምፅ ፤ ወጸውሥጸ ፡ ወይቤለ 1 ፡ ኢትፍራህ ፡ አነ ፡ ውእቱ ፡ ሕፃነ ፡ ማር ያም ፡ ዘተወለድኩ + ዮም = (Fol. 262.) ወዘን Te ብሂሎ ፣ ጸምጋኒ ፡ ጸፉ ። WAP ND: ጣዕመ ፡ ቃሉ ፡ ወሳዕሳዓ ፡ አፉሁ ፡ ኢያአመ Cis: ክስመ ፣ ATM: ልብየ = OABCH ዎ ፡ በልብስዩ ፡ አሐተ ፡ AGT: MOAN =: ፈ PE: ይትንሣ ፡ አምላዕሌዩ ፤ አቤሎ ፡ ተሐ OC? አጸግዚ.ጸዩ ፡ ዘአንበለ ፡ ARVN = OO ፣ ተፍዓ ፡ ምራቁ ፡ SN: ANNE: ወይቤለፉ ፡ TIA: ይኩንከ = ተስፋ ፡ ወተ ናዘዝ ፡ በቱ ። MATL: ጸ.የጋድገክ ፡ OAL ሉ ፡ ወትረ ፡ ምስሌከ = ወዘንተ = ብሂሎ ፡ ተመሥጠ፡ በማየ | ወነበርኩ ፡ አስዕም : ው አተት ፡ ምራቀ ፡ዘወዕክ ፡ አምጸፉሁ ፡ ቅዱስ ። ወበዕለተ ? ABEND ፡ አልሕስ ፡ ኪያሁ = ህየንተ ፡ ቀ*ርበን ፣ ወአሐተ ፡ ዕለተ ፡ መጽ ዞ ፡ NAA, = ወይቤለኒ ፡ አውሕሰኒ ፡ ልብ ሰክ = ወጸውሐስክዎ ፡ ረሟዕየ ፡ ዘክነ ፡ በል NOC = ወሶቤሃ ፡ በጽሐ ፡ LE ፡ መነከስ :
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 10
AP CTP = ወይቤለኒ ፡ ዕፁብ ፡ ZAP? ር (Fol. 26b-) AN: = በጸንቲAክ ፡ WAAC: ም ንትኑ | ውጸቱ ፡ ወይቤለኒ ፡ መጽኣ ፡ ALE: ወሬዛ ፡ ዘሠናይ : ZAR: Wha: መልዕ AT: Cah? ። ወተናግገረኒ ፡ በሕልም ፡ አን ዘ፡ ይብል ፡ ስማዕ ፡ ሊተ ፡ በመበዓ : Be: OMAN ፡ ኀቤሁ ፤ ወተሐቁቀፍኩ ፡ ዲቤ ሁ፡ ODES: ፡ ምራቁ = NANA: HAH = ወጸማሣፀንኩ ፡ በቱ ፡ ወውእቱ AO<chh: AAA: ወጸቤሎ : መኑ ፡ አንተ ፡ ወይቤለ 2? ውእቱ ፡ የአምረኒ ፡ ዳአሙ ፡ ንግር ፡ Hh LAN = OAC? ፡ አበሣ =: መባአ ፡ ጽዮን ። ወድቁ ፡ በገጹ. ፡ ወበክዩ : ዓቢዩ ፡ ብክየ : ወ ሐረ፡ግበ፡ ቤተ ፡ ማርያም ፡ ወበጽሐ ፡ ጎበ አቡን ፡ ጢሞና ፡ ምሉአ ፡ መንፈስ ፡ አስመ አበ ፡ መንፈ ፡ ውአቱ = ወይቤሉ ፡ ስም 97,7 HAN? ዘኮነ ፡ NAGAR ፡ ወነገሮ = ዙ fe? ዘኮነ ፡ ወሰሚያ ፡ አምቃሉ ፡ ዘንተ ። አ በ ፡ ጢሞና ፡ ተፈሥሐ ፡ ወይቤ ፡ በአማን ፡ ወልድዩ ፡ ክን (Fol, 272.) ቸ ፡ ዘሠምሪ ፡ Nh: ወልድ : ማርያም ፡ ዋሕድ ፡ ATVI ፡ አ WML? ምሕረቱ ፡ ውእቱ ፡ ከሠተ ፡ ለከ ፣ OAH : ተበቁለከ ፡ ወአምተምዕዓክ ፡ በ ግቡ = ወይቤሎ ፡ UNZ ፡ ንስሐ ፡ አአቡየ። በአንች ፡ ዘረሳዕኩ ፡ በቱ ፡ ወአውሐስኩ = ውአተ ፡ ANA? ወውጸቱኒ ፡ OUN: ንስሐ፡ በከመ ፡ ይደሉ = ወይቤሎ ፡ አ.ትሕፀብ ፡ ው አቲ = ልብበ ፡ ለዝሉፉ ፡ ዘተሐቅፈ = ቦቱ። ወወደየ ፡ ምራቁ ፡ ወልደ ፡ አግዚአብሔር ፣ ወተንፀፍ ፡ በንጹሕ = ወበዑቃቤ ፡ ምንተ ፡ ይሴፉ ፡ ብከ ፡ አምአፉሁ ፡ ለሕፃነ፡ ድንግል ፣
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. II
Hon: ግልባበበ ፡ ወተናገሩ ፡ ONE-Av: ፡ AA ግዚአብሔር = ወይቤሎ : ጢሞና ፡ ለብፁ ዕ ፡ መበአ፡ ጽዮን ፡ ስማዕ ፡ አንግርክ፡ አንዘ ፣ አሐውር = በምሥራቁ ፡ ቤተ ፡ ክርስቲያን በጊዜ ፡ የሰዓት ፡ ዘመዓልት ፡ ረከብክዎሙ ። ለሕፃን ፡ ወለክሙ ፡ አንዘ ፡ ያንጻጸበርቅ ፡ ስ ኖመ- ። ወስ (Fo 27b.) ቤሃ ፣ ዴንገዕኩ = ወ አቤሎሙ ፡ ሰላም = ለክሙ ፡ ወይቤሉ : ሰ ላመ ፡ ክርስቶስ ፡ ይኩን ፡ ላዕሌከ ፡ WALA መሙ- ፡ AN: መት ፡ አንትሙ = ወአፍርሃኒ ፡ነ ጽሮትክሙ ፡ ወጸውሥአተኒ ፡ ድንግል ፡ ወ 1h: አነ ፡ RL: ደንጐላት ፡ URAL ። ወ hon: ይቤለኒ ፡ አነ ፡ ኢየሱስ ፡ WIAA: ወ ሰሚዕየ = በገድኩ ፡ ታሕተ ፣ አገሪሁ ፡ ለሕ ፃን ፣ ወአንሥአጾተ፤ኒ ፡ ድንግል ፡ OAL ST ፤ ወሕፃንኒ ፡ አሣዘ ፡ አፉየ = ወሰዓመኒ : እንዘ ፡ ይብል ፡ PON: ክህነቱ ፡ ለጢሞና : ወተሰበወሩ ፡ APSE ፡ ወሰሚዖ ፤ ዘንተ ፡ ነገ ረ፡ ዘይጥዕም ፡ AAG: OF NC: አንከረ፡ NA: REF ፣ ፍትዕወ ፡ ምግባር ፡ ዘምስለ = ጢሞና ፡ ሠናየ ፡ ዝክር ፡ አምተየውሆቱ = ለወልዶ ፡ አግዚአብሔር ፣ WAIT ፡ ሩታ ። ለመንፈሳዊት፡ ሐመር ፣ AMAT: ማርያ ም ፡ ወአምዝ ፡ ተበረክ ፡ ወልድ = APA (Fol. 28a.) በ‘ y ፡ ወጸተወ፡ በሰላም ፡ ብሔሮ = DAP ድሣረ ፡ AAP ፡ መዋዕል ፡ ጸወያ ፡ ብ ፁዕ = መበዓ = ጽዮን ፡ ለፀዲያቁቆን ፡ PAN. ን ። ወይቤሎ ፡ TAAL: ተዓቅብ ፡ ነገረ = አንግርክ ፤ ወይቤሉ ፡ AW: AN: OLN: ችትጸሠርትኑ ፡ በሥልጣነ ፡ ጴጥሮስ ፡ ወጳው ሎስ ፡ ከመ ፡ ATIC: AhAA: በመዋዕ
A: ሕይወትየ = ወጾምድሣረ ፡ ሞትየሰ፡ በ ከመ ፡ ፈቁቀፎክ ፡ ወይቤሎ ፡ አወ ፡ በል ፡ አ N= ወይቤሎ ፡ ስማዕ ፡ ወአሐተ ፡ ዕለተ ፡ A በ ፡ አጴሊ ፡ በጊዜ ፡ EAD: በከይኩ = ተ WN. ፡ ሐቁማማተት ፡ ሞቱ ፡ ለጸግዚ.አነ፡ AL የዙስ ፡ ክርስቶስ + ወበቆቃወ : ጸሙ ፡። ድን ግል ፡ አንዘ ፡ አብል = HAMA? ፡ ከመ ። ምንት ፡ ተንተንኪ ፡ NLA ፡ በዓት ፡ ነጺ ረቢ. ፣ ስቅለቶ ፡ ለዋሕድኪ ፡ ዕፉቁ ፡ OPP” ፈቶ ፡ ቅንዋቶ = ወርግዘቶ ፡ ለፍቁርኪ፡ ስመ : አውጸቱ ፡ ለከ. ፡ ዘኣንበለ ፣ AY. ወ እሣት ፡ ኦአጸግዚጸትየ ፣ ወጸም (Fol. ።%) ተ መነይኩ ፤ አሜሃ ፡ አሃሉ ፡ አጊዝየ ፡ ጐን ደ ፡ መስቀሉ ፡ ለፍቁርኪ ፡ አሙት ፡ አምቅ ድመ ፡ ትፃጸ ፡ ነፍሱ ፤ አምሥጋሁ ፡ AAD WA? ፡ ATH: በኪ ፣ ከመዝ ፡ ኮነ ፡ ፀዳለ ፡ ብርሃን = በየማንየ = MALY ፡ CAP: ለ AMAT ፡ ቅድስት ፡ ድንግል ፡ ICLP ወጸውሥጸተኒ ፡ አንዘ ፡ ትብል ፡ hang = ጽዮን ፡ ለምንት ፡ ታበክየ፤ኒ ፡ Nhe: NLA ቲ ፡ ሳዓት ፤ ALTA: ገዓርኩ ፡ ነጺርዩየ = ዕር PE ፡ ለፍቁርየ ፡ ወቅሥፈቶ = ለሕፃንዩ = ቅንዋቶ = ANCE ፡ ወስቅለተ ፡ ሞቱ = ለ ዋሕድየ = አንተበ ፡ ኢነጺረክ ፡ ዘትበኪ። ወዘንተ ፡ አንዘ ፡ ተብል ፡ NALD = አነሂ፡ ምስሌሃ ። ወፈጺ.መነ ፡ ብክየ ፡ አማግፀንኩ + ነፍስየ ፡ ሣቤሃ ፡ ወጋሠሠች ፡ አንብዕየ = በ አልባሲሃ ። OAP'U ፡ ተሰውረት ፡ APE: ወዘንተ ፡ ከመገ ፡ ገብረት ።
(Fol. 31a.) ወካዕበ ፡ ንዘ ፡ ሀሱ ፡ PPP : ውስተ =: ቤተ ፡ ክርስቲያን ፡ በጊዜ፡፫ሰዓት፡
ወጸንዘ : 22.0. ። ATH? ይብል ፡ ANA ዩ ፡ WAL ADL + ወመድኃንየ ፡ ACA: ክርስቶስ = ቅሩብ ፡ አንተ ፡ AAA: ይጴው ዑክ ፡ አስአለከ ፣ ወጾስገብፉዓክ ፡ ALCS ቁ ፡ Ase = በአንተ ፡ AA: ተበረኩ ፡ በጸ ዴዩ ። ወተናዘዙ ፡ በቃልየ ፡ OO TE: “ULE = AINA ፡ GAIT = ጊጋ ፡ ተመሲ AG ፣ ጻድቁ ፡ ከመ ፡ ትስረዩ ፡ ሎሙ ፡ ኃጢ. Afar: = ወአልቦ ፡ ንጹሕ ፡ በቅድሜከ ፡ ዛ እንበለ ፡ ቡርክት ፡ ማርያም ፡ ወላዲትከ ፡ ጸ Na: መሖሪ ፡ AT: ወመስተሣህል ፡ አስ ከ ፡ ለዓለም ፡ አሜን = ወስቤሃ ፡ fav: ቅ ድሜሁ ፡ ወሬዛ ፡ ዘሠናይ ፡ ላህዩ ፡ OLA ምርት ፡ PAPA: ልብሱ ፡ ወጸክሊል : ንጹ cy ዲበ ፡ ርአሱ ። ወይቤሎ ፡ ሃዩ ። መጻጸኩ፡ ALN: ከመ ፡ ጾፈጽም ፡ ስአለተክ ፡ OAA ጉክ ፡ ይኩን ፣ በከመ ፡ PAN: ዙሉ ፡ ዘተ ማሣፀኝ ፡ በከ ፡ ዘተጠምቁ ፤ ወዘ (Fol. 2%) ተ በረከ ፡ በአይከ ፡ OHH, : MAND = ወ ዘንተ ፡ ዜና ፡ በሚሟያፆ ፡ አምርችቅ ፡ ዘተማሣ 07: በስምከ ፡ ከመ ፡ AP AL ፤ ወጸሠረግ ዎ፡ መሐልኩ ፡ AN: NCAA? ፡ አነ ፡ ወል ዱ፡ ለአግዚአብሔር ፡ ወበዙራ ፡ ACHAT = ማርያም ፡ በዘኳ.ይትሔበው ፡ PAG: ወኢ 259° ፡ ኪዳንየ = መሐልከ ፡ An: ወሀለ On: HON ፡ WAAAY = ዙሉ ፡ ዘፈቁድከክ ። MATL ፡ AAT ፡ ስአለተክ ፡ ወአሁበክ = በከመ ፡ ፈቅድክ ፡ ወዘንተ ፡ ብሂሌ ፡ አው 6h ፡ አምአባበሉ = ወይቤሎ ፡ ነዓ ፡ ቅረብ ALE ፡ OATNP ፡ አምላክነ ፡ ከመ ፡ Bre ላም = አፉሁ ፡ ወዙለንታሁ ፣ በወ ፡ መለኮ
THE HISTORY OF TAKLA-MARY AM WHO WAS SURNAMED MAB’ SEYON. 12
ች ፡ ወአምዝ ፡ ተሠወረ ፡ AP SU: ። ወተነድ ፈ፡ ልቡ፡ በፍቅረ AU: ወበሐልዮ፡ ስነ። ዘ.ጸሁ ፡ ተፃወወ = ሕሊናሁ ፡ ዘቀዳሚ ፡ መ ዓዛሁ = በሰለ ፡ አምኔሁ ፡ ANA: ጽዮ ን ፡ ገብሩ + ይምሐ (Fol. 322.) ረነ ፡ AMA ብሔር ፡ በጸጋሁ ። ወለጋጥጸ ፡ ፍቁሩ ፡ ተ NA: ሃይማኖች ፡ ወምስለ ፡ ፍቅርቱ ፡ ወለ ተ ፡ ጽዮን ፡ ለዓለመ ፡ ዓለም ፡ አሜን ። (Fol. 332.) በስመ፡ ሥሉስ ፡ ቅዱስ ፡ ናጤይ ት ፡ ወንነግር ፡ ለዚየነብቦ ፡ ወለይስምያ ፡ በ ለብዎ ፣ WAN: ፈድፈደ ፡ ፍቁሩ ፡ ለአግዚ.ጸ ብሔር ፡ ግበ ፡ ተክለ ፡ ማርያም ፡ AN: ho ጾ፡ ከመ ፡ GUN: ኪዶነ ፡ ምሕረት ፡ ወከመ፡ ያጥብዖዎ ፡ ጥቦ ፡ ሐለየ ፡ በልቡ = ወይቤ ፡ ም ንተ ፣ ጸዓሥዮ ፡ ለአግዚአብሔር ፡ አምላኪ. የ ፡ ኢየሱስ ፡ ክርስቶስ ፣ ዘመጠነዝ ፡ AGP CTE: በኢተዘክሮ ፡ ኃጣውዕዩ ፡ ወምንተ በዓለ = አገብር ፡ አምጾፍቅሮቱ = ALP: PP PF VEU: ፡ ወትንሣኤሁ = በከ መ : ተክህለኒ ፡ ምስለ ፡ ih: ANNCH : በበሕቲችየ ፡ ምንተ ፡ አገብር ፡ በዓለ = ወም ንተኑ ፡ ዘየሠምሮ ፡ ለአግዚአብሔር ፡ ወዘን ተ ፡ ብሂሎ ፡ በአለ ፡ ወይቤ ፡ ANAL ፡ ወ አምላኪየ ፡ ክሥት ፡ ሊተ ፡ ዘታፈቅሮ፡ ወ ዘታሠምሮ ፡ ከመ ፡ አግበር ፡ በዓለ = ወሰም ዓ ፡ አግዚአብሔር ፡ MAAK ፣ ወሐልዮቱቶ = (Fol. 33b.) Dawg: ሎቱ ፡ በመንፈስ ፡ PS. ስ ፡ ከመ ፡ ያክብር ፡ ዕለተ ፡ ANCE ፡ OPE: ስተ ፡ ወሣሪተ ። አንተ ፡ በቲ ፡ ሰቅልያዎ = ለ ጸግዚጸነ ፡ ኢየሱስ = ክርስቶስ ፡ ለቤዛ = ዙ ሉ ፡ ዓለም ። ወተስክሎሙ ፡ ለካህናት ፡ ወ
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYGN. 13
ይቤሎሙ ፡ በአይ : ዕለት ፡ ተሦዓ ። ONA ይ ፡ ዕለት ፡ ተንመዙ ፡ AMA? ወአምላ ክነ ፡ ወመድኃኒነ ፡ ኢየሱስ ፡ ክርስቶስ ። ወ በ ፡ AA: ይቤሉ ፡ አመ ፡ ጽወክለመጋቢ.ት። ON: AA: ይቤሉ ፡ በመጽሐፈ ፡ ስንክሳር : አመ ፡ ጽወጊተቻን ፡ ወአመ ፡ ROP” A: ወበመጽሐፈ ፡ ኀዳርኒ ፡የዩሂወሯቿርቱንነ፡ ሃይማኖት ፡ ከመ ፡ ይብሉ ፡ ወመጽሐፈ ፡ዕ CIF: ድርሰን ፡ ዘአግዝአትነ ፡ ማርያም ክማሆሁ፡ ይብል = ወጠየቁ፡ ዘንተ ፡ ተፈሥሐ በአንተ HNN: ቀዘተመነያ ፡ ዕለተ ፡ wT? = ዘጸ.ያጥረይዎ ፡ ቀደምት ፡ አጥረየ ፡ አምተዝ ከረ ፡ ጻድቃን ፡ (Fol. 34a.) ወሰማዕት ። DL 7: 322: ወአፍቀረ ፡ OAPI? ፡ ወአልዓ A: ወዕበየ ፡ Nh: ጽዮን ፡ ወአስተጋብ አ ፡ አጋዊሁ ፡ ወጸጋቲሁ ፡ Othe: LBP: ወጸሲሊንሆሁ = OLA: ፡ ስምዑኒ ፡ ክንግ Choe: ዘመክርኩ ፡ አነ ፡ በዘንረክብ = ch ይወተ ፡ ዘለዓለም = በመንግሥተ ፡ ሰማያ ች ። አስመ ፡ ሰሙ ፡ ቅዱሳን ፡ አጥረዩ፡ በሦ“ዔተ ፣ ለነፍስሙ : ቦ ፡ NAPPY: ON: ACI ፡ ON: በፃማ ፡ ON: በጸሎት ወቦ ፡ በሰጊድ ፡ ON =: EDV = ወንሕነስ ። ከሐድያን ፡ ንዑ ፡ ንፀመድ ፡ ወንግበር፡፣ ተ ዝክረ ፡ ሞቱ ፡ ለአግዚአነ ፡ ወመድኃኒነ ፡ ኢ የሱስ ፡ ክርስቶስ ፣ በዝንቱ ፡ ንሬኢ ፡ 12: ለአግዚአብሔር = በከመ ፡ ይቤ ፡ ለሊሁ ፡ ለ አርዳጺሁ ፡ አመ ፡ ወሀበሙ = ምሥጢረ + ዚጸሁ ፡ ዘንተ ፡ አንዘ ፡ ትገብሩ ፡ ተዝክረ ። Pre ፡ ግበሩ ፣ ወተዝክረ + TIRE : ትዚንው ፡ መፍትው ፡ ንግበር ፡ ተዝክሮ :
(Fol. 340.) መፍናስተሐይጽ : በአንተ ፡ ዘሠም
ረ፡ ብነ ፡ ON): በዙረ፡ ለሕይወተ ፡ ዚአነ ።
ወለአበዊነሂ ፡ ሐዋርያት ፡ ይትገበር = ተዝ NZ: ሞቶሙ ፡ ለለዕለተ ፡ በንሎሙ = ወለ ጸሱሉሂ ፡ ውእቱ ፡ ፈጠሮሙ : ወውጸቱ ፡ ቀ ደስበሙ ፤ ወውእቱ ፡ ኃረዮሙ ፡ ወውእቱ = አልዓሎሙ : ወለአግዚ.ጸአነ ፡ ኢየሱስ ፡ ክር ስቶስ ፡ ሊይትገበር = ተዝክረ ፡ ሞቱ ። Hh ንበለ ፡ ትንሣኤሁ ፡ ማሣየዊ ። ወለአመ ፡ A, ሞተ NATAL ። መኑ ፡ አምተንሥክ፡ ለ AN: ያሐይወነ ፡ ለምንት ፡ ይቀልል =: ሣዝ ክረ ፡ ሞኘ ፡ ለጸግዚጸነ ፡ አመተዝክረ ፡ ት ንሣዜሆሁ ፡ በከመ : ይደሉ ፣ አንበኬ ፡ አም ETON ፡ ALIN = ግብረ ፡ ማሕረስ ። ወጸ.ምሥያጠ = ወጸ.ግብረ = ዙሉ ፡ ዘሥ ጋ ፡ በዕለተ ፡ በዓሉ ፡ ለጸግዚጸነ ፡ ወመድ ጋኒ) ፡ ኢየሱስ ፡ ክርስቶስ ፡ AA? hav: ንግበር ፡ NA: በብካይ፡ወላህ፡ ወሰ (Fol. 35a.) ቁቆታው ፡ ብዙሣ ፡ በአንተ ፡ ስቅለቱ = ለመ £574 ፡ ስቡሕ = OLA, ፡ ስምዑ ፡ h ሆ ፡ በሉኒ ፡ AA? ከንክሙ ፡ ምስሌየ ፡ ከ መ : LONG ፡ ወንፀወን ፡ በቱ ። አመሂ፡ በሞችኝ ፡ ጸው ፡ በሕይወት = ወይቤሉ : AV: ይሁን ፡ ሥምረቱ ፡ AAP ANT: በከ መ ፡ አዘዝከነ ፡ አንተ = ወወሀበነ ፡ DLN : መርህ ፡ ለመንግሥተ ፡ ሰማያት ፡ አንተ ። Cat ፡ ፍኖተ ፡ ጽድቁ ። ወ-አቱሂ ፡ ይቤሎ መ ፡ AAA: ኬ ፡ ግበ ፡ አግዚአነ ፡ ከመ ፡ ያ ጽንዓነ = ወሀለው ፡ Nh: ዘይጸልኑነ ፡ ወ LAA ፡ አንዘ ፡ ይብሉ ፡ ዘአ.ተሠርዓ ፡ ሠ Co: ፡ በፈቃዶመሙ- ፡ ወያብዕሉ ፣ ጸ-ትፍርህ d
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 14
ዎወሙኬ : ለጸላአያን ፡ Aha : ናቀውም : ሎሙ = መጻሕፍተ ፡ ወለአመ : ኢ.ክህልነ፡። ተዋሥአቶሙ = ከማሁ ፡ ይስቅሉኒ ፡ ወከማ ሁ ፡ BENG ፡ በአንተ ፡ አክብሮተ ፡ ሞቱ ፣ ለአምላክነ ፡ በዝ ፡ ይኩን ፡ ሞት (Fol. 3sb.) 7 ። ወውአቱሂ ፡ ዘሞተ ፡ በአንቲአነ ፡ አመሂ፡ ኮነ ፡ በከመ ፡ ንቤ ፡ አመ ፡ ጽወሄለመጋበ.ች : አው ፡ በክልክ =: ዕለት ፡ በዕለት ፡ ALA Ch: ውክቱ ፡ የአምር ፡ ሕሊናን ፣ WALA ዕፀ ፡ ዕሜተኝ ፡ ወጺኢይከልአነ ፡ በአንተ ፡ዘኣ SACD: ናጥብዕኬ ፡ ሕለሊ.ናነ ፣ በዝ ፡ ግብ CANN: ትወፀክ ፡ ነፍበነ፡ አምዝ፡ ዓለም ኃላፊ, = ወዘንተ ፡ ብሂሉ ፡ ጸሣዘ ፡ ያክብር ፡ በሰላም ፡ ምስለ = ጾሊዓሆሁ ፡ ANA? በጸሚ ኖቱ ፡ ጽኑዕ ፡ ለመባአ ፡ ጽዮን ፡ Ale: BL ለ ፡ ጸሎቱ ፡ ይዕዋቦ ፡ AER: ተክለ ፡ ሃይ ማኖች ፡ ወምስለ ፡ ፍቁርቱ ፡ ወለተ ፡ ጽዮን፡ በዙሉ ፡ ሳዕ ፡ ለዓለመ ፡ ዓለም ፡ አሜን ። (Fol. 37a.) DAP LACH : በፀወርሣ ፡ PA 1: ADE ዘነገሮ ፡ ግብሮ ፡ ቀዳሚ ፡ ወ ANA: ውስተ ። ማግጓደሩ = ወበከዩ ፡ መሪረ፡ OPS ፡ አንግድዓሁ ፡ ወስቤሃ ፡ £710: ውኽጸቱ ፡ ዘይኔጽሮ ። ወይቤሎ ፡ ምንተ ፣ ኮን ከ ፡ ወነገሮ ፡ አንዘ ፡ ይብል ፡ አንሰ ፡ HAAN ዎይ ፡ ለአግዚአብሔር ፡ ከመ ፡ ያርአየኒ ፡ ዘክ መ ፡ ተሰቅለ ፤ ወተቁነወ ፡ ዲበ ፡ ዕፀ ፡ መስ ቁል ፡ አንዘ ፡ አብል = ACACZ: ha: አብ ኪ ፡ OAAPR: በአንቲአክ ፡ ነጺርዩ ፡ ሕማ Pa: ለተዝክረ ፡ ሞትክ ፣ AANA: ጸን ተ ፡ችቤለ ፡ AAA? he HEP LN: አነ፡ እሁበከ = OAL ፡ ዘንተ ፡ ዘሰጾልኩክ።
አርአየኒ ፡ ወጺታስተጋኃፍዊረኒ፡ አምተስፋፉየ። አንተ ፡ አቡዩ ፡ DAP? ፤ አስመ ፡ ዘአንበሌ ከ ፡ በዕድ ፡ አልብየ ፡ ወእንዘ ፡ አጹሊ፡ ከመ ዝ ፡ ግብተ ፡ ኣስተርአየኒ ፡ ወይቤለኒ ፡ ትፈ ቅድኑ ፡ ትነጽር ፡ ሕማምዩ ፤ ወአቤሎ ፡ አወ፡ AMLAL + (Fol. 5) ክፈቅድ ፡ ወይቤለኒ : TAT ፡ FERC: ANP? = ወይቤሎ ፡ ጋ ይለ ፡ WLAN: ያጽንዓኒ ፡ በሕቱ ፡ ሥመር ፡። ANA: ha: ታርአየኒ ። ወጸምዝ ፡ ይቤ ለኒ ፡ ነዓ ፡ ትርአይ ፡ ወመጠቁኒ ፡ NACA: ብርሃን ፡ ወወሰደኒ ፡ መንገለ ፡ ጽበሕ ፣ OA ብጽሐ፤ ፡ በቅጽበት ፡ ጎበ ፡ ኢየሩሳሌም ። ወይቤለኒ ፡ ዝንቱ ፡ ቀራንዮ ፡ Wah? ፡ aN: ተሰቀልኩ ፡ ቦቱ = ወበጊዜሃ ፡ በጽሐ ፡ ግብ ተ ፡ ዕፀ ፡ መስቀል = ወቆመ ፡ ህየ ፡ hav: ቀ ዳሚ ፡ ወዓርገ ፡ ለሊሁ ፡ ሶቤሃ ፡ ወበፍሐ፡ አ ደዊሁ ፡ ቅዱሳተ ፡ ዲበ ፡ ዕፀ ፡ መስቀል ፣ ወ PID ፡ አዪዊሁ ፡ ወጸገሪሆሁ : OANA.A ። Wen? ዲበ ፡ Cale? APE? ወነጸረኒ NA ዕይንቲሁ ፡ ፍውሐት ፡ አንዘ ፡ 220-0: አ ንብን = OH ፡ NACHE: ተመስወ፡ ዙ AZ? ፡ ወተነጻሕኩ ፡ ውስተ ፡ ምድር ፡ ወ ኮንኩ ፡ ምውተ = WAN: ኢኮነ ፡ NTT: አግዚአብሔር ፡ አምተፈልጠት = (Fol. 382.) ነፍስየ ፡ ጸምሥጋየ ፤ ወወሪዶ ፡ አምስቀሉ : አንዘ ፡ ይብል ፡ ኢ.ይቤለክኑ ፡ ኢትክል ፡ ነጽ (ሮ° ፡ ሐሕማምየ ፣ ወአቤሎ ፡ ALAPCH 2h ግዚ ፡ ዘኮነ = ከመዝ ፡ መፍርህ ፡ ወመደን ግፅ ፡ ዕበዩ ፡ ሞችክ ፡ ይትባረክ ፡ ስምክ ፡ HA ገውከኒ ፡ ስአለተ ፡ ተምኔትየ ። ወተፈጸመ። አፍቅሮትክ ፡ በላዕሌየ ፡ አመፍቀሬ ፡ ሰብ =
THE HISTORY OF TAKLA-MARY AN WHO WAS SURNAMED MABA’ SEYON
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ወይእዜኒ ፡ አግዚዖ ፡ በርክ ፡ ሊተ ፡ ከመ፡እ ግበር ፡ ተዝካረ ፡ ሞትክ ፡ በከመ : ክህልኩ፣ አነ ፡ ገብርከ ፡ መበክ ፡ ጽዮን ፣ ሥመር ፡ጸ MLA ፡ ዘአቁርብ ፡ AN: ንስቲተ ፡ መባዓ ወዕጠኝ : ወመሥዋዕተ ፡ NATH: ጽፍዓተ፡ መላትሒክ : ወዙርዓተ = Chih : ወቅሥ ፈተ ፡ ዘባንክ = ወበጸንተ ፡ ቅንዋተ ። ALP
ከ ፡ ወጸገሪክ ፡ ወርግዘተ ፡ 10h ። ወበጸንተ =
Tih: ሥጋከ ፡ ወክዕወተ ፡ ደምከ ፡ ANC: ሥመር ፡ ሊተ ፡ ወአፍቅር ። MOAN: ይቤሎ ፡ አቡነ ፡ ለመፍቁሬ ፡ Nh: ይቤሎ ፡ ይኩን ለከ ፡ ቅዱሳ ፡ ወ (Fol. 38.) ቡሩክ ፡ ወበዕለተ ። ትገብር ፡ ተዝክርየ ፡ AL: አ.ይችፈለጥ + APN: AD: በዕለተ ፡ ትገብር ፡ ተዝካርየ Navi ፡ AA: በዙሉ ፡ ጊዜ ADE ወለለ ፡ ዘከርከ ፡ ስምየ ፡ .ይሴስል ፡ APS hi በከመ ፡ ጸፍቀርክ፤ ፡ አፈቅረክ = ወባሕ ቱ ፡ ግረይ ፡ በምንችኑ ፡ አምሳል ፡ አትረጾ ይክ ፡ ወሕፃነኑ ፡ NPI ፡ ወሚመ ፡ ወሬዛ አው ፡ ከመ : ዮም ze: በሕማመ ፡ ሞትየ = ወጸቤሎ ፡ Nha: ሥምረትክ ፡ አግዚ.ኣየ። ይኩን ፤ ወደገመ : ወይቤ ፡ አንተ ፡ ሣረይ። ዘከመ : ይቈድሞ ፡ ለልብከ ፣ ወጸክቤሎ ፡ A PLAC: ANN, AACE ፡ ወሠመርከክ፡ ሊተ ፡ ADPA ፡ ገብርከ ፡ መባዓ ፡ ጽዮን ፣ አፈቅድ ፡ ትትረጸየኒ ፡ በከዊነ ፡ ሕፃን ፡ አን ዘ ፡ ትተችየዋክ ፡ AV? ይቤሎ ፡ ATLA: ወ ሶቤሃ ፡ AIF: ሎቱ ፡ ብፁዓዊ ፡ ታሕተ tA ገሪሆሁ = ወጸጸኰቶ ፤ ወጸምዝ ፡ ጾሮ ፡ ሰረገ A? ብርሃን ፡ ወአብጽሖ ፡ ብሔሮ = ወጸግ (Fol. 39a) LAY? FPO : NT ስብሓት
ዘይትሐየይ ፡ ተግባሮ ፣ ይዕቀቦ፡ ለገብሩ፡ ተክለ ፡ ሃይማኖት ፡ ወምስለ ፡ ፍቁርቱ ፡ ወ ለተ ፡ ጽዮን ፡ ለዓለመ ፡ ዓለም ፡ አሜን ። (Fol. 40a.) DASH: hy ፡ ያጠብዕ : ፈድፋ ደ፡ ወይጽሕቅቁ ፡ ለገቢረ ፡ ተዝካረ ፡ PE: ለክግዚአነ ፡ ወምድጋፉነ ፡ ኢየሱስ ፡ ክርስቶ ከ ፡ ወየሐርፅ ፡ በአዴሁ ፡ ወይመዝር : ምዝ GC? ወያበስል ፡ ሣብስተ = ወየአቱ ፡ ማየ ፡ ቀቅ ዲሆ ፡ ወየ ሐጥብ ፡ ዕፀወ : ወይጸውር : መል OAT: ርአ ። ወዲበ ፡ መችክፍቱ ፡ ATH: ያነክርሮ ፡ AANA: ኢየሱስ ፡ ክርስቶስ ፣ ለዕፀ = መስቀሉ ፡ HAC: ከመ ፡ ይቤዙ ፡ ተ ግበሮ ፡ ወጸነሂ ፡ አጸውር ፡ ከመ ፡ ARINC: TUN = ወከመ ፡ አሁን ፡ ገብሮ ፡ Aha: ለተሑት : OA: ያከብሮ = ወበመቅድ መ ፡ ደቁቁ ፡ ያነድፎ ፡ አሳተ ፡ Aden: አንዘ ፡ ቀሲስ ፡ ውጸቱ ፡ ወመምህር ፡ ሊፈ TO: ተከብሮ ፡ በወይነ ፡ ፍቅሩ ፡ ለወልደ ። ማርያም ፡ ሰኪሮ ፡ ኢተመይጠ፡ ለተድግሮ። ወግብረ ፡ በዓለ ፡ አመ ፡ ጽወሄለወርጋ : መጋ በቢ.ት ፡ በስብሓት ፣ ወበጾም ፣ ምስለ ፡ ካህና ች = (Fol.40b.) መዲ ያቁፍናች ፣ በንጹሕ ፡ OM ን ፤ ወበአዕርነጎ ፡ ጸሎት ፣ ወጸጽግቦ ፡ ርት ን ፤ ወጸርውዮ ፡ ጽሙዓን ። ለተዝካረ ፡ ሞ ቱ ፡ ለመድሣን ። ወዓዲ. ፡ ሠርዓ ፡ VANE ፡ AAMC: ወከፈሎሙ ፡ ለጸሊጸሁ ፡ NOD = ወይቤሎሙ ፡ ተገበሩ ፡ ወጸምው = NAT: ተዝካረ : PE: AAP ANAM: ፡ አስክ ፡ ይ ደክም ፡ ኃይልክሙ- ፣ ወያንጻፈጽፍ ፡ ሐፍክ መሙ ፡ MAAN: ይችቀጠቀጥ = ዓዕምክሙ ፣ ወይችትክከዓው ፡ ደምክሙ ፡ ስምዑ ፡ በወንጌ d2
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON.
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ል ፤ ዘይቤ + ኣግዚአነ ፡ ዘአስተየ ፡ PS: ማያ ፡ BEd: በስመ ፡ ረድዩ ፡ አማን AN ለክሙ : ኢ.የሐፅፅ ፡ ዕሜቱ ፡ ዘገብረ ፡ በስ መሙ ፤ አፎ ፡ ይረክብ ፡ ANd: ወሞገስ ፡ አም ኀቤሁ ፡ ተገበሩኬ = ወፃምው ፡ በአንተ ፡ ክ ብረ ፣ ሞቱ ። ወበአንተ ፡ NE ፣ AAT: ወ በአንተ + መንክር + ሕማሙ ፡ ሐልይዎ፡ አ ስኩ ፡ AS: ይከብር ፤ ወየዓቢ. ፡ አምተገዝክካ ረ፡ ቅዱሳን + ው (Fol. 412.) ጻድቃን ፡ ወክም Ans = ለወልደ ፡ አግዚአብሔር = ወዘን ተ ፡ ገቢረክሙ ፡ በጥቡዕ = ልብክሙ ፡ ለጸ መ ፡ ተኩሣንንክሙ፡ ይኰንነኒ፡ ህየንቴክሙ፡ ወባሕቱ ፡ አምባሕለ ፡ ልሳን ፣ ወአምትንሣ AU: ፡ ለሰይጣን ፡ ኢትችህወኩ፡ OAP 14: ለዓለም ፡ ተዓቀቡ ። Wha: ይምዕዶሙ፡ ወትረ ፣ NAA? ይገብሩ ፡ ተዝክሮ ፡ ለመድ ግን ። አቡነ = ONG = ጽዮን ፡ AN: ንጽ dhe ካሀን ። ጸሎቱ ፡ ይፅቀቦ ፡ ለፍቁሩ ፡ ተክ ለ፡ሃይማኖት፡ወምስለ፡ፍቅርቱ፡ወለተ ፡ ጽ ዮን ፡ ከመ ፡ ብንተ ፡ ዓይን ፡ ለዓለም ፡ ዓለ ም፡አጸሜን።
(91.4%) ወውእቱ ፡ APN = ለገቢረ = PUN | ለመድኃኒነ ፡ አምዕለተ ፡ ከነ፡ዓ CN: 4h: በበዓመት ፤ ኢይትረከብ ፡ በ TAL: ሐሳብ ፡ ይገብር ፡ ተገገክረ : መድሣ ን ፣ በሣልስት PAA: ትንሣዜሁ ፡ ቁድስ ች ፡ NEOAT ፡ በ፲በጁበጻበሟዕለት ፡ አንዘ ። LEAP: አስከ ፡ ይበጽሕ ፡ ጎበ ፡ SCN: 4 ሲክ ፡ በበዓመት ፣ አንተ ፣ ትመጽጸ፡ ዙሎ። ጊዜ ፡ ዕለተ ፡ ስቅለቱ ። አመኒ ፡ ኮነ ፡ hav : OC: Mary: Rav: @ ። አው ፡ አመ :
የበዘረከበ ፡ OC: NEAT: OAT: ይገብ ር፡ተዝክረ፡ መድፎሣን ፡ ለለወርት = ON ለተ ፡ ዓርብሂ ፡ ይገብር ፡ ወይብል ፡ በዛቲ = ዕለት = ተሰቅለ ፡ ANAT? ወአምላክነ ፡ ወ መድኃኒነ ፡ ኢየዙስ ፡ ክርስቶስ ፣ ለቤዛ : i ሉ ፡ ዓለም ፡ በፈቃዱ ፡ ወበሥምረ HAA ብረ ፡ ጋጢአተ ፤ ወኢተፈክበ ፡ ሐሰት ፡ ው ስተ ፡ ጸፉሁ ፡ ሐመ ፡ ወሞተ ፡ በአንተ ፡ጋ ጢአተ ፡ ሐዝብ ፤ በዛቲ = 9 (Fol. 45s) ለት ። ዓርብ = ለተዝክረ = ሞቱ ፡ በዙሉ ፡ ዕለት ፤ ይቀንት፡ ሐቋሁ፡ ወያስተበርክ፡ በብረኪሁ፡ ወያሣብገ ፡ ሣብስተ = ስንዳሌ + ንጹሐ ፣ ወ ይቁስም ፡ በው = PL, ፡ ወያምዕፅዝ ፡ ወዩ ATP ፡ በትጸምርተ ፡ መስቅል = ወጸምድ ሻረ ፡ PENT: ይፌትት ፡ ወይሜጥዎሙ። ለደቂቁ ፡ ቤተ ፡ ክርስቲያን 2 ወጽዋዓኒ = ያ ስቲ ፡ ወይትፈወዙ ፡ ብዙጋን ፡ ድውያን = ወሰበ ፡ ይበልዑ ፡ አምውጸቱ = ኀብስት ፡ ዘ ተገብረ ፡ ለተዝክረ፡ መድሣን ፡ ወይመጽኡ ሰብእ ፣ አምር+ቅ ፣ ወአምቅሩብ ፡ ATH? ይጽሕቁ ፡ በአሚን ፡ ከመ ፡ ይብልዑ ፡ አም ውእቱ ፡ ኀብስት ፡ ዘአቅረክ : መባዓ ፡ ጽዮ ን ፣ ጸሎቱ ፡ ወበረከቱ ፡ ያድሣነነ AP AN ዓ ፡ BAK. ወበሕለ ፡ AAT? ለዙልነ ፡ ሰማ ዕያን = ወይዕቁቦ ፡ ለኃጥክ ፡ ገብሩ ፡ ተክለ ሃይማኖች ፡ ምስለ ፡ ፍቅርቱ ፡ ወለተ ፡ ጽዮ ን ፡ ለዓለመ ፡ ዓለም ፡ አሜን ።
(Fol. 4%) በስመ = አግዚአብሔር ፣ ሥሉ ስ፣ቅዱስ ። ስምፁ ፡ አነግረክከመ ፡ ተአምረ ዘገብረ ፡ AMAT? ወመድኃኒነ ፡ ኢየሱስ ። ክርስቶስ ፡ በግብስተ ፡ ተዝክሩ ፡ ቅዱስ ፤ዘ
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THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 7
ገበረ ፡ በአደ ፡ ገብሩ = መባአ ፡ ጽዮን ፡ ምሉ hh: መንፈስ ። ጸሎቱ ፡ ወበረከቱ ፡ ይፅቀቦ፡። ለጋጥክአ፡ ገብሩ ፡ ተክል ፡ ሃይማኖት ፡ ምስለ፡ ፍቅርቱ ፡ ወለተ ፡ ጽዮን ፡ ለዓለመ ፡ ዓለም : አሜን ። ወመጽአችት ፡ አሐቲ ፡ ብጸሲት ፡ A ዊራ ፡ ሕፃነ ፡ chore” ፡ ዘሐብጠ፡ ኮርዔሁ፡። ዘጺይክል ፡ MNO : PN: ለጾሙ ። ወትቤ fe = ለአቡኝ ፡ ነጽር ፡ AN: አስመ : ይመው ች ፣፥ ወልድየ ፡ ወፈውስ = ሊተ ፡ ተማሣፀን ኩ NAP AAD = ወይቤላ ፡ AA : ተፈወ Ae ዝንቱ ፡ ሕፃን ፡ ተሁሆሁቢያኑ ፡ ብዕዓተ ፡ ከ a: BING: ተዝክሮ ፡ ለመድሣን ። ወትቤ fe =A: ይኩን ፡ Nhe: ትቤ = MANLY: APRA = ሣብስተ ፡ ንስቲተ ፡ ወጸፍዓሞ : በአጸፉሁ ። ወቁዓ ፡ ውጸቱ ፡ ሕፃንን ፡ ON: ጸሊ (Fol. 45a.) መ ፡ ዘይመስል ፡ ሐመተ ፡ ወ በጊዜሃ ፡ ሐይወ : ውእቱ ፡ ሕፃን ፤ ወጠበወ፡ ሐሊበ ፡ አሙ ፡ ወነጺሮ ፡ አበሣ ፡ ተክለ ፡ ማ ርያም = hae? = ለአግዚአብሔር ፡ በአን ተ ፡ ዘገብረ : በአደዊሁ = ወይጸቲ ፡ ብእሲ ች ፡ ጸንከረት ፡ ነጺራ፡ ዘከመ ፡ ሐይወ ፣ ወ ልዳ ። OATOT ፡ ብሔራ ፡ በፍሥሐ ፡ ወበ Bot? ለነኒ ፡ ያሕይወነ ፡ ODLA: ጸሎቱ፡ ይዕዋቦ ፣ ለጋጥአ ፡ ገብሩ | ተክል ፡ ሃይማና ትች ፡ ምስለ ፡ ፍቅርቱ ፡ ወለተ ፡ ጽዮን ፡ለዓለ መ፡ ዓለም = አሜን ።
(Fol, 46a.) ተአምር ፣ ዘገብረ + AMAT: ወመድጋኒነ ፡ ኢየሱስ ፡ ክርስቶስ ፡ NAP: ግብሩ ፡ መበዓ ፡ ጽዮን = ሐመረ : ሥጋሁ ፡ ያድሣነነ ፡ አምጸሥራም ፡ ለዓለመ ፡ ዓለም አሜን ። ወካዕበ ፡ መጽአት ፡ አሐቲ ፡ Nah.
ትች ፣ ጸዊራ ፡ ሕፃነ ፡ ሕመመ ፡ ዘጸልጸቀ ፡ ለ መዊት ። ወገደፈቱቶ ፡ ታሕተ + አገሪሁ ። ወ ትቤሎ ። ንሣ ፡ ዘንተ ፡ ሕፃነ ፡ ለአመ = ፈ ወስኮ ፡ በጸሎችክ ፡ Peat: ይኩንክ ፡ ገብ ረ። ወይቤላ ፡ ATA? ኢይኩን AA? & ኩን ፡ ገብሮ ፡ AANA: ኢየሱስ ፡ ክርስ ቶስ ። ወዘንተ ፡ ብሂሎ ፡ መጠያዎ ፡ ለሕፃን ። AP OWE: ኀብስት = ወበጊዜሃ ፡ ሐይወ ፡ ውጸቱ = ሕፃን ፡ ወይቤላ ፡ AAG? ወሰበ ። AUP =: ንስቲተ ፡ አምጽኢዮ ፡ ዝየ ፡ ይንበ ር፡ በቤተ ፡ ክርስቲያን ፣ ወይግበር = Ph ሮ ፡ ለመድግን ፡ በከመ ፡ በፃፅኪ.ዮ ። ወችቤ fet አሆ ፣ ወሖረት ፡ አንዘ ፡ ትትፌሣሕ ፡ ወ ኣተወት ፡ ቤታ ፣ ወጸምዝ ፡ በአሐቲ = ሌሊ (Fol. 4%) ች ፡ ጸንዘ ፣ ትገውም : PAA: Nh ሲሃ + ወ፫ውሉዳ ፡ ወተንሥክ ፡ አሳት ፡ ወአ ውዓዩ = ቤታ ፤ ወወፀጾት ፡ PAA: PD: ወችረፋፍ ፡ ደቂቃ ፡ ወ፩ወዕዜ ፡ አስመ ፡ ወሬ WH: ውጸቱ ፡ ዘይልሕቁቆሙ = MAN ፡ Md A: ይአቲ ፡ ብአሲች ፡ ጸውዓያ ፡ ገበዋቲሃ : ወጸአጋሪሃ ። ወኮነ = ዓቢየ ፡ NAY: ወጸው ያተ ፡ በአንተ ፡ አሉ ፡ ሕፃናት ፡ AA: ኮኑ OANA: አሳች ፣ ወአክምድግረ ፡ BEE AAT: ኃሠሥ መሙ ፡ ስክመ ፡ ረከቡ ፡ አዕፅምቲሆ መሙ hav: ይቅብሩ ። ወረከብዎ፡ ለውአቱ፡። ሕፃን ፡ ዘተበፅዓ ፡ ለተዝክረ + መድሣን፡ ሕ ያዎ ፡ አንዘ ፡ ኢያውዒ ፡ ስአርተ ፡ ርአቡ ። ወዚኢጾልባሲሁ ፡ ከመ : ይት'ዓወቅ = ONE: ለተዝካረ : P2417 ፡ AU: ውዕየ ፤ወ ከነ ፡ ሐመደ ፡ ወነገርዎ ፡ ለብፁዕ : መፍቁ ሬ ፡። WL"? ። ወጸአከ›ቶ ፡ ለአግዚአብሔ
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 18
ር ፡ በአንተ ፡ ዝንቱ ፡ ተአምረ ፡ ዘኮነ ፡ በ2 ይሉ ፡ ለአግዚአብሔር ፤ ወከማሁ = ለነኒ = ያድግነነ ፡ አሞተ ፡ BIC? ወጸምጋጢ.አች። መሪር ፤ OLN (Fol. 47a.) Cine = በፍቅር =.ሣ VAL: ወምሕረቱ ፡ የሃሉ ፡ ምስለ ፡ ገብሩ ፡ ችክለ፡ሃይማኖት ፡[ወ]ምስለ፡ CECE: ውለ Th ጽዮን ፡ ለዓለመ ፡ ዓለም ፡ ጸሜን ። (Fol, 48a.) ተAምረ = ዘገብረ ፣ ANAT ? ወመድጋኒነ ፡ ኢየሱስ ፡ ክርስቶስ ፡ NAF: ገብሩ ፡ መበዓ = ጽዮን = በረከቱ = ትኩን ። ምስለ ፡ SPA? ገብሩ ፡ ተክል ፡ ሃይማኖት ። ለዓለመ : ዓለም ፡ አሜን = ወሀሎ ፡ በአስፈ ሬዳ ፡ ምሉክ ፡ héd ፡ ዘይትገበር = ለሣብስ ተ ፡ ተዝክሩ ፡ ለወልድ ፡ አግዚአብሔር ፣ ጸ MAD? Aid = ክርስቶስ ፤ ኮነ ፡ Nd Us? ለሐሪፅ ፡ ጸቃውንዓ : መዓር ፡ ፀዓዳ ። ወላ ዕለ ፡ ጸቃውዕኒ ፡ ይነድድ ፡ አሳት ፡ ዘያንጸበ CP: ፈድፋይዶ ። ወሶበ ፡ TATE: በብጸ ፡ ለ ነጽሮቱ ፡ ተሠወረ ፡ ንጥረ ፡ መብረቁ ፡ ዘሣ ብረ ፡ አሳት ፡ ወተረፈ ፡ ጸቃውዕ ፡ በዲቤሆ፣ ለሐሪፅ = ወጣዕሙ ፡ መንክር ፡ APALO- ዓ ፡ መዓር ። ወተፈሥሐ ፡ መበዓ ፡ ጽዮን ወሰብሐ ፡ አንዘ ፡ ይብል ፡ ይትባረክ ፡ AMM, አብሔር ፡ ዘሠምሪረ = and? ፡ ዘንተ = መን ኽረ ፡ ዘአርአየ ፡ ወጺኢተዘክረ ፡ ኃጢአትየ ? ወደመርሮ ፡ ለውአቱ ፡ ጳጸቃውዕ = ምስለ ፡ ሐ 66 = ወከኮነ ፡ ከመዝ : ዕፁብ ፡ ለነኒ ፡ የሀበነ፡ (Fol. 48%.) ph : ወያስብጠነ ፡ መና = “i hi በአንተ : ጸሎቱ ፡ ይዕቁቦ ፡ ለጋጥጸ ፡ 1 NG ተክለ ፡ ሃይማኖች PAA? ብጸሲተ + ወለተ ፡ ጽዮን ፣ ለዓለመ ፡ ዓለም ፣ አሜን ።
(Fol. 49%) FAITE = ዘገብረ = AMAT ። Acted? ክርስቶስ ፡ በአዴሁ ፡ ለመባዓ ፡ጽ ዮን ፣ ኃይለ ፡ ጸሎቱ ፡ ይዕቀቦ ፡ ለገብሩ ፡ ተ NA? ሃይማኖች ፡ ምስለ ፡ ፍቅርቱ ፡ OAT: [ጽዮን ፡] ለዓለመ ፡ ዓለም ፡ አሜን ። ወመጽ አት ፡ አሐቲ ፡ ብአሲት ፡ ወችቤሎ ፡ ለጸቡኝ፡። ተክለ ፡ ማርያም = ተዘከረኒ ፡ በጸሎትክ፡ቅ ድስች ፤ አስመ = በጻሕኩ = ግበ = ብዙጋን = ቅዱሳን ፡ ወል.ፈጸምኩ ፡ ጻሕቅየ = ወሰበ = AVON: = LGN: መጻእኩ ፡ ከመ ፡ ትርድጾ ፮፡ በጸሎችክ = ወይቤላ ፡ አንስ ፡ ኃጥጸ፡ ዘ ኢይከውን ፡ ፀበለ ፡ አገሪሆሙ ፡ ለቅዱሳን ። ወስዕንኪ. ፡ በጓቤሆሙ ፡ ረከበ = በሣቤየኑ። ትረክበ. ። ንግርኒኪ ፡ ምንትኑ ፡ ጻሕቅኪ. ፣ ወችቤሎ ፡ መክን ፡ አነ ፡ ወጺኢወላድኩ = ለግ ሙራ ፡ ወነበርኩ = ብዙ + መዋዕለ ፡ ምስ A: ምትየ = ወይቤላ ፡ ለእመ ፡ ወሀበኪ.፡ A ግዚአብሔር ፡ ውሉደ ፡ ትሁቢ.ዩኑ ፡ ለተዝ ክረ ፡ መድኻጓን ፡ NOV = ወትቤሎ ፡ አወ፡ ይኩን + በከመ = (Fol. 502.) ትቤለኒ ። OAT ዓማ AP ORE = ኀብስተ ፡ ተዝካሩ = ለ መድግጓን ። ወይጸቲ NAG: ወተባረከች። አምሣቤሁ = አንዘ ፡ ትችጸመን ፡ ዘመሐራ። አተወት ፡ ብሔራ ፣ OAP LAC ፡ CAT: መጽአት ፡ ኀቤሁ ፡ ጸዊራ ፡ ሕፃናት ፤ ወት ቤሎ ፡ ነጽር ፡ ነዮሙ ፡ አሉ ፡ ሕፃናት ፡ ዘወ ለድኽዎሙ ፡ በጸሎችክ ፡ AAN: ወነጺሮ። AN: ትክለ ፡ ማርያም ፡ አክሞሰሰ ፡ ወሰሐ ቁ ፡ ወተፈሥሐ ፡ OANA ፡ ለአግዚአብሔ ር ፡ ወተመጠዎሙ ፡ በአዴሆሁ ፤ ወበረክ ፡ ላ ዕሌሆሙ ፡ ወነፍሐ ፡ ውስተ = ገጾሙ ፡ ለሕ
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 29
ፃናት ። ወይቤላ : AAP 4°: : har: ሀሎኩ Al? AP RAL ፡ ጓቤዩ ፡ ሶበ ፡ AVR: አሉ ፡ ሕፃናት ፤ ONAG ፡ ሞትኩ ፡ ሀበቢ.ድ
መሙ ፡ ATMA ፡ መድፎግጓን ፡ በከመ ፡ ብፅዓት .
ከ. ፡ ኢይትመዓዕኪ ፡ አግዚአብሔር ። ወጸ PU: መጠዊ ፡ ወነሥጸት ፡ ደቂቃ ፡ ወሖረ ት ፡ አንዘ ፡ ትትፌሣሕ ። ከማሃ = የስተፍ ሥሖ ፡ አግዚአብሔር + ADPA ፡ ገብሩ = (Fol. sob.) ተክለ ፡ ሃይማኖት ፡ PAA: ፍቁር ቱ ፡ OAT: KEG? ለዓለመ = ዓለም ፡ h ሜን ።
(Fol. 51a.) +AምE = ዘገብረ ፡ ግ.አ! ? ወመድኃኒነ ፡ ኢየሱስ ፡ ክርስቶስ ፡ በጾዴሆሁ። ለገብሩ = ONT: ጽዮን = ጸሎቱ ፡ OPN: ለጋጥክ ፡ ገብሩ ፡ ተክለ ፡ ሃይማኖች ፡ PAA: ፍቅርቱ ፡ ወለተ ፡ [ጽዮን ፡] ለዓለመ ፡ ዓለ ም ፡ አሜን = ወሀለወት ፡ Advi: Nab: APL: አሐሕቲሁ፡ ለአቡነ ፡ TAA: ማርያም ወበጸለቱቶ = ከመ ፡ GUN ፡ APN ፡ ተ ዝክሩ ፡ ለመድኃኒነ ። ወወሀበ ፡ ፀፍርፋራች፡ ወነሚክ ፡ አንዘ ፡ ተሐውር ፡ ረከበ ፡ Barn ስ ፡ ወሰአላ ፡ ከመ ፡ TUN: ውአተ ፡ ፍርፉ ራተ ፣፡ይአቲኒ ፡ ወሀበቶ ፡ ወተመዉጢዎ ፡ OF. ዮን ፡ ስቤሃ ፡ ውስተ ፡ መስብ ፡ ANN: ጊዜ ድራር ። ወመሲዮ ፡ ጸርጋወ : ይርአይ ፡ከ መ ፡ ይብላዕ ፡ ወረከበ ፡ NEF ፡ ሥዕለ ፡ ጸግ ዝጸትነ፡ ማርያም ፡ ምስለ ፡ ፍቁር ፡ ወልዳ ። ወሶቤሃ ፡ 2.710 ፡ ወከደነ ፡ መስበ =: hav: ቁዳሚ ፡ ወአንበረ ፡ ወጐንደዮ ፡ HON: ሐ ወጸ። ወጸርጋወ፡ ወረከበ ፡ ከዊኖ ፡ ኀብስተ = ወበጊዜሃ = በልዓ ፡ ወጺጸግበ ፡ አምበረከቱ =
ወበጽባሕ ፡ (Fol. 51.) ተንመክ፡ውአቱ ፡ መ ነከስ ። ወሖረ ፡ ኀበ ፡ አቡን ፡ ተክለ ፡ ማርያ ም ፡ መፍቀሬ ፡ OLY ። ወነገሮ + ዙሎ፡ Ho? = ወጸበቡኝ ፡ አንከረ ፡ ወተደመ : OhA ኰቶ ፡ ለእግዚአብሔር ፡ ወይቤ ፡ AMAL: ወአምላኪየ ፣ ሠመርከኑ ፡ ከመ : KCAL: መንክራተክ ፡ በዲበ ፡ ኀብስት ፡ ዘተገብረ ለተዝክርከ = ይትባረክ : መንግሥመትክ ፡ ለ ዓለመ ፡ ዓለም = ሣህሉ ፡ ወምሕረቱ = የሃ ሉ PAA ኃጥአ ፡ ገብሩ ፡ ተክለ ፡ ሃይማኖ A: [OP A: ፍቅርቱ ፡ ወለተ ፡ [ጽን |] ለዓለመ ፡ ዓለም ፡ አሜን ።
(Fol.52b.) ተጸምረ ፣ ዘገብረ ፣ ANAL? ወመድኃኒነ ፡ ኢየሱስ ፡ ክርስቶስ ፡ በአድዊ ሀሁ ፡ ለአቡነ ፡ ተክለ ፡ ማርያም ፡ ጸሎቱ ፡ ወ በረከቱ ፡ የሃሉ ፡ ምስለ ፡ BPA? ገብሩ ፡ ተ ክለ ፡ ሃይማኖት ፡[ወ]ምስለ ፡ ፍቅርቱ ፡ ወለ ተ፡[1ጽያን ] ለዓለመ ፡ ዓለም ፣ አሜን ። ወ አሐተ ፡ ዕለተ + አንዘ ፡ ይሁቦሙ ፡ በአዶዊ ሁ ፡ አምውአቱ = ጓብስት : በከመ ፡ ይሀብ መሙ = ዘልፈ ፡ AP LA ፡ ቀቍ*ርበን ፡ AN? = ተክለ : ማርያም ፡ ወተመጠወ : አብጸሲ TA PRA ፡ በልዓ ፡ DAK: ኀብስተ ፡ በረከ ት ። ወጸያጸመሮ : መትሂ ፡ ዘከመ ፡ ገብረ ። ዘንቲ = ወሐመ ፡ ውጸቱ ፡ ብጸሲ ፡ OF NA = ሥጋሁ ፡ ወከነ ፡ አዕፅምተ = ወተስአልያዎ። በአንተ = ዪዊሁ ፡ ወይቤሰሎ’ሙ ፡ All: ተመ ጠው ፣ አምሣብስት ፤ ዘተገብረ ፡ ለተገዝክ ረ፡መድኻጓን ፡ በጸደዊሁ ፡ AGN : ጽዮን ። AP LA ፡ በላዕኩ ፡ MAK: ኀብስተ ፡ ከመ We ኮንኩ ። ወሶበ ፡ ውሣጥክዎ ፡ ነደ ፡ ልብ
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 20
የ ፡ ከመ ፡ ጸላት ፡ አንዘ ፡ ዕርአዶ ፡ በአሁ ውስተ ፡ ማሣ (Fol.532.) RP = ወኖምኩ ፡ ወ CA? NMA? = ከመ ፡ ወረዱ ፡ በናስ ል ፡ ኣምበማይ ፣ ወሞቅሑኒ ፡ TAIT? : OW: ግብር ፡ ሐመምኩ : ወይውዒ : ውሥ ጥዩ : ከመ ፡ አሳች ፣ ወዘንተ ፡ ብሂሎ ፡ ነገሮ መሙ ። APRA: አዕረፈ ፡ አቡነ ፡ TAA: ማርያም ፡ WAN: ሰምዑ ፡ አንከሩ ፡ ONE: ለመድግሣን ። ወይቤልዎ ፡ ሑር ፡ ጎበ ፡ መቃ ብሩ + ለመበዓ ፡ ጽዮን = ወሰጸል ፡ በቱ ፡ ከ መ ፡ ይፈውስ ፡ ከ ፡ አግዚአብሔር : Nahe Ee ወሖረ ፡ ወተማግለለ ፡ ቦቱ ፡ ወጸፍተነ፡ Cah: ለከህን ። ወሐይወ ፡ ስቤሃ APS Us ። ወተፈትሐ ፡ መዋቅሕቲሆ ። ወከነ፡ ዙ ATU: 2 POR ፡ አንተ ፡ ዘየብሰ ፡ ሥጋሁ = ወበፅዓ ፣ ወይቤ ፡ A.LWbA? አመቃያብሩ፡ ወመንከበ ፡ VE: ወተዪመረ ፡ ምስለ ፡ ደቂ ቁ ፡ ሣህሉ ፡ ወምሕረቱ ፡ የሃሉ ፡ ምስለ ፡ 7 Gh: PPh: ገብሩ ፡ ተክለ ፡ ሃይማኖት EP DA? ፍቅርቱ ፡ ወለተ ፡፣ ጽዮን ፡ ለዓለመ ፡ዓ ለም = አሜን ።
(Fol. 54%) ስምፁ- = አበውየ ፡ ወጸጋውያ : እለ ፡ ታፈቅርዎ = ለክርስቶስ ፡ ዕበየ ፡ ተጸ ምሪሁ ፡ ዘተገብረ ፡ AN: ተጽሕፈ ፡ ዙሉ ይነውሣ ፡ ነገር = ወበሕቱ ፡ የአክለነ ፡ ወዩ ወ ፡ ዘይከውን ፡ 48m ፡ Nha: ይቤ ፣ መ ጽሐፍ ፣ ለጠቢ.ብስ ፡ አሐቲ ፡ ቃል ፡ ትበቅ፦ ፆ፡ ወብፁዕ + አቡን ፡ ተክለ ፡ ማርያም ፡ ያፈ PE ፡ ለመድኃኒነ ፡ ወጸይዴምር ፡ PAA? NAAT = በዓላት = መባን ፤ ዕጣነ ፤ ወይን ፤ OPN? ፤ OANA ፤ ወዩወ ፡ ዘይከውን ፡ ለተ
UN + መድሣን = ወያነብሮን = በበሐቲቶ 4: አስከ ፡ ይመውት : በረጓብ ፡ the ፡ OA ተ ፡ ኢይጥዕም ። ምንተኒ ፡ አምጸክለ ፡ ተዝ ክፉ ፡ ለመድግጓን ፤፣ ወዓዲ ፡ በፅዓ ፡ har: ¢ ሀብ ፡ ዙሎ ፡ HATE? ALUMNA: ምድሣ ን ፡ ወለበዓለ ፡ ALT: ወለትንሣኤ ፡ ቅድስ ት ፡ ወለወላዲቱ ፡ ፎንግል = ወዓዲ ፡ በፅዓ። ወይቤ ፡ አምዙሉ ፡ ዘበላዕኩ ፡ ወተሲበይ Te: ይኩን ፣ መንፈቁ ፣ ለነዳያን ፡ ወለምስ ከናን = ክፍሎ = ለጸምላኪያ : በከመ : ይሁ ብዎ = ATE (Fol. 552.) ሥ ፡ አህጉረ + መንግ ሥቱ ፡ አምጋ = ወከማሁ ፡ አነኒ ፡ አሁብ ፡ ለንጉሥየ = ወአምላኪየ ፡ ኢየሱስ ፡ ክርስ ቶስ = ወቕመ ፡ ዘንተ ፡ ውስተ = ማዕዱ ፡ ወ ትረ ፡ ወሰመዮ ፡ ክፍለ ፡ LV ። አምኒ ፡ በንብረቱ ፡ ወጸመኒ ፡ በንግዶቱ ፡ ውስተ ። HAA: መክን ፤ ይበልዕ ፡ ዘአንበለ ፡ ያቅ ድም ፡ ውሂበ ፡ ለነዳያን ፡ ዘኢያጻርዕ ፡ ለለ ዕለቱ ፡ አንዘ ፡ ይጸንሕ ፡ ዕሜተ ፡ ተስፋሁ ። ወሰበ ፡ ቀርበ ፡ በዓለ ፡ መድሣን ፡ AADC: = ይትመሐለል ፡ ሰበቡዓ = መዋዕለ ፡ በጸመ፡ወ ~ በጸሎት = ዘአንበለ ፡ ያጽግብ ፡ ከር ፤ WA, ያነውም = Cah: በብክይ ፡ ብዙሣ ፡ ወገዓር፡ ANN: ያርሣስ ፡ ምድረ ፡ በአንብዑ ፡ ዘውሣ ዘ ፡ አምአጸዕይንቲሁ = ወወረዶ ፡ ዲበ ፡ Ane ናሁ ፡ ወጸምብዝጋ = አንብዕ ፡ chao: ANN: ጠፍዓ ፡ አዕይንቲሁ ። ወመጽአት ፡ አሐተ ዕለተ ፡ አግዚአችነ ፡ ማርያም ፡ ATH: tA ጓዝ = NAS.7 ፡ APS: ዘይመስል = ማሣ ወ ። ወትቤ ፡ HAY: AN: ዶፍቁርየ ፡ ተክ (Fol.ssb) A? ማርያም ፡ነዩ ፡ መጻእኩ ፡ hav :
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 21
AU NN : ፈውስ ፡ AAOLTEN : Wh: መ ሕማማተ ፡ ELC: OALL ። MALY = ጠምዓት ፡ በአፃብዓሃ ፡ አምውክአቱ ፡ ጽዋዕ : አምሳለ ፡ ሜሮን ፡ PND ፡ አዕይንቲሁ + ወተፈወበ = ጸምደዊሁ + ወኮነ ፡ ከመ ፡ ቀዳ ሚ ። ወጸመጸሜሃ ፡ ዕለት ፡ 4.200: ሐማ ም = ወለዝንቱበ ፡ ነገር ፡ በምዓ ፡ ኮነት ፡ ጸ ሐቲ ፡ NANA: ሔርች ፡ ዘትሔወውጳጻ፡ አግ Nats? ማርያም ፡ ወትነብር ፡ CAPT ፡ አ PLU: ። ወጾሐተ ፡ ዕለተ ፡ መጽአት ፡ ወት ቤሎ ፣ CAN! አንዘ ፡ ትዙሕል ፡ ፈውስ ለአዕይንቲክ ፡ አግዝአትነ + ማርያም ፡ ወይ ቤላ፣፡ አወ ፡ ርጸኹ፡ ዘከመ ፡ ነጺጸርከ.፡ አንቲ ። ወአጸኩችያዎ ፡ ግቡረ ፡ ለአግዘ. አብሔር ፡ ወ ለኣግዝአትችን ፡ ቅድስት ፡ ድንግል ፡ ማርያም ወጸምገ ፡ ተቀንየ ፡ ለጸግዚ.አብሔር ፡ ወጸ ፈድፈደ ፡ ጸመ ፡ ወጸሎተ ፤ በተጸፍያ፡፣ መ Ath? ወበተቁቀሥፎ ፡ ዘባን ፡ በጸሥዋጥ። ዘልፈ ። ወይረክብ ፡ ረፎዜ ችት ፡ ክም (Fol. 56a.) BU: = ወበጾመ : ጓቅድስት ፡ ይትቁሠፍ : F ጊዜ ፡ ጥብጣቤ ። ወጸሐተ : ዕለተ ፡ በሐማ ማት ፡ ተቁሥፈ ፡ አመጠነ ፡ & ፡ ዘይበዝሣ፡ እስከ = ውሣ ፡ ደም ፡ APPA? ዘበኑ = OPA ፡ Al: ወወድቁ ፡ 4M: PLC: On, : ምውተ ። ወስቤሃ ፡ MAH? ሕፃነ ድንግል : ወጸንቅሆ ፡ NALA: ቃሉ ፤ OA” ውያ ፡ ወይቤሉ ፡ ተክለ ፡ ማርያም ፡፣ ንቃህ፡ ወሐቀፎ ፡ ክሳዶ ፡ ወጸልዓሎ ፡ ሶቤሃ ፡ ተከ ሥተ ፡ አዕይንቲሁ ፤ OHA: ልቡ = ወ እሙ ፡ ቅድስት ፡ ድንግል ፡ ማርያም = ሀለ ወት ፡ ህየ ፡ ወገሠሠት ፡ Pha? ዘበኑ ። ወ
በጊዜሃ ፡ ሐይወ ፡ ወኮነ ፡ Na: ዘኢለክሮ : ምንትኒ + ወይቤሎ = ቡሩክ ፡ ሕፃን ፡ ትትቁ TAT! በዘዚአከ ፡ አድ ። አንበኬ ፡ ተቀተ Ane: በአ ፡ አማፅያን ፡ አይሁድ = OAL Y= Aa ፡ ከናፍሪሁ + ወከሠተ ፡ አፉሁ ። ወነፍሐ ፡ ሥልሰ ፤ ወይቤሎ ፡ ይሠወጥ ፡ 074-08 ፡ ቅዱስ ፡ ውስተ ፡ አስችንፋፉስከ፣ ወይኩን ፡ ነፍስከ ፡ ወሥጋክ ፡ ቅዱስ ፡ ON (Fol.56b.) th = OAITY, ፡ ዘነፋሕክ ፡ ይኩ ን ፡ ቅዱስ ፡ ወቡሩክ = ወዘንተ ፡ ብሂሎ ፡ ተ ሐቅፈ ፡ ሕፃን ፡ ሣበ ፡ አሙ = ድንግል ። ወ እንዘ ፡ ይጠበ ፡ የማና ፡ ጥበ ፡ ለውጸቱኒ፡ አጥበዎ ፡ ጸጋማየ ፡ PN: TAC: ለብፁዕ ። ተክለ ፡ ማርያም ፡ ወተናገሮ ። መድምመ ወግሩመ ፡ ለሰብአ = ወስቤሃ ፡ አክሞሰሰች : ድንግል ፡ OE?’ dt ፡ በአንተ = oNe = ፈቅሩ ፡ ADAL ። ወይቤሎ ፡ 1: 77? ለመበክ ፡ ጽዮን ፡ አስመ ፡ ሐመምክ ፡ lh? ተ ፡ HIPS: ወሞትክ ፡ ወከንወኽ ፡ ደመ ከ ፡ በአንተ ፡ ክዕወተ = ደምየ ፡ ክቡር ፡ አነ 3 ፡ በከመ ፡ አፍቀርከኒ ፡ አፈቅረክ ፡ OAL TENT ፡ አምኔከ ። WAGES ፡ DLN? ኣፍ ቁረ ፡ DLE: OHA ፡ ኪያከ ፡ AY: ኪያየ = ወዘጻልክ ፡ ኪያክ ፡ AAA: DLE: ጸል። ፡ ለዘፈነወኒ = ወከመ : አይሁድ ፡ አ A: ጸልኡ ፡ ኪያየ ፡ አመ ፡ SADA : ከመ Us? ይኹ ፡ በዕለት ፡ አንተ ፡ ትወፀጾ ፡ ነፍ ስከ ፡ ላበዕድ ፡ ኢ.ይሀሁብከ ፡ AA: Ad: አት ሜጠወከ : (Fol. 57a.) ወዙሉ = ዘበጽሐ ፡ ግ ቤክ ፡ ወተማሣፀኝ ፡ በጸሎትክ ፡ WAH = በአዴክ ፡ ወዘጻጸውናዓ : AN: Wee : OH
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 22
ርትቅ ፣ ከመ ፡ አምሕሮ ፡ አምሕል ፡ A: Al: ኢየሱስ ፡ በርአስየ ፡ ወበማርያም፡ አ PE: ወጸችክየዶክ ፡ MAL A: LA: ወጸይዔምፀ ፡ ኪዳንየ ። ወዘንተ = ALE = አበሣ = ONY ፡ ጽዩን ፡ ተፈሥሐ ፡ ፈድፋ ደ ። ወይቤ ፡ ምንቱ ፡ አዓሥዮ = AANA ብሔር ፡ በአንቲ ፡ ዙሉ ፡ ዘገብረ ፡ ATE A ኃጥአ = ወበሕቱ ፡ ይትባረክ ፡ ስሙ ፡ ለዓለ መ፡ ዓለም ፡ አሜን ።
(Fol, 59a.) ስም = ዘይቤ : መድግኻን ፡ H ገብረ ፡ ተዝካርየ ፡ በሣብስት ፡ አው ፡ በጽዋ 6: አው ፡ ዘይሁብ ፡ ማግቶተ ፡ ለቤተ ፡ AC ስቲያን ፡ አማዕምቁ ፡ ልቡ ፡ ጽሒቁ ። ተዘኪ ሮ ፡ ስቅለት = አማን ፡ አብለክሙ =: NA, Lol: PAC ፡ አስክ ፡ ፲ወፀትውልዶ፡ አ ምሕር ፡ ሎቱ = ወዓዲ ፡ ለዘጋጥክ ፡ ANA: ለገቢረ ፡ ተገዝክርዩ ፡ ዘወሀቦ ፡ ዘጾለቅሖ ፡ ጸ ስክ ፡ ትውልድ ፡ አምሕር፡ ሎቱ ፣ ወዙሎ ንኬ ፡ በጸሚን ፡ የሐዩ ፡ ዘአንበለ ፡ አሚንሰ፡። HAAN: HLT አምነበያት፡ ወጸምሐዋርያ ት ፣ ወአምሰማዕታት ፡ AAR: ዘአንበለ። NACL? ። ይአዚኒ ፡ ተጸሟናኖ ፡ ዘገብረ፡ ተ ዝክርየ = ከመ ፡ ይርከብ ፡ ዘንተ ፡ ዙሎ ፡ HA ዋዕኩ ። መሐልኩ = NAN? ፡ ወበወልዱ = ብየ ፡ ወበመንፈዙ ፡ መንፈስየ ፡ ወበማርያ ም ፡ አምዩ ፡ አክ ፡ በአንተ ፡ መባዓ ፡ ጽዮን ፡ AA: በአንተ ፡ ስቅለት ፡ HOLE? አም በማይ ፤ ወጸብንልኩ ፡ ምስሌሁ : ወይጸዜ Z2 አብዕሉ ፡ ተዝካረ፡ምድሣን = ለ (Fol. 5%.) AOC: har: ጽወሄ፣ ለዓለመ ፡ ዓለም ፡ ሜን = ወክዕበ ፡ በዕለተ ፡ ኤሏፋፉንያ ፡ ወረ
ደ፡ በሕረ ፡ hao: ያጥምቅ፡ ሕዝበ፡ Nha: ሥሩዕ ፡ አበሣ ፡ መበዓ ፡ ጽዮን ፡ ዕለቱሂ ፡ ዕፅ ለተ ፡ AGE ። ጸሜሃ ፡ መጽክ ፡ ANAT: በዕበይ ፡ ምስለ ፡ መላጸክቲሆ ፡ ቅዱሳን = ውስተ ፡ ውአቱ ፡ ባሕር = ወአስተጋብዖ መሙ ፡ ለሰሙ ፡ ቅዱሳን ፡ አምገዳም = ወ አምጾማዕት ፡ አምአድባር ፡ ወአምበዓታት ። ወበ ፡ አምኔሆመሙመ፡ ፡ ዘመጽዞ : በደመና ። ወ NM: በክነፈ ፡ ነፋስ ፡ ON: በአሣዕነ ፡ OCP: ወለዙሰሎ’ሙ ፡ ዘዘ ፡ ዚአሁ =: መዓዛሆሙ ። ወኮነ ፡ WG? አንግልጋ : ወዓቢይ ፣ ጸጋ ። NACL: ኮነት ፡ ክፍለ ፡ BAAT ፡ OHM = ወው-ስቱ ፡ ውጸቱ ፡ አሳት ፡ Nh: ANAT? ኢየሱስ ፡ OFMPP : ለሊሁ = ወጸምዝ = APavgav- ፡ Kany : ጽዮን ፡ ተክለ ፡ ማ ርያም ፡ ወለዩቅዱሳን ፡ አምአለ ፡ መጽኡ ፡ ህየ ። ወወቧ.። ፡ አንበረ ፡ አዴሁ ፡ NCAA: አበሣ = ተክለ ፡ ማርያም ፡ ወአዘዘ ፡ hav: & PP av- : (Fol.60a.) ለቅዱሳን ፡ አለ ፡ መጽ he? ወተፈጸመ : በክሂሎቱ ፡ ለጸግዚ.አብሔ ር ። ወክዕበ ፡ አዘዞ ፡ ለፅክህን ፡ hav: ያጥም ቁሙ ፡ ለሕዝብ ፡ AL: ወአንስተ ፡ በው ቱ ፡ ማየ ፡ በሕር ፡ ወጸሠርገዎሙ ፡ በማየ = ጥምቀት ፡ ክቡር ፡ ወአተው ፡ ለለብሔሮ መሙ 5 ወመጸሉሂ ፡ ቁዱሳን ፡ በከመ ፡ CLAP መሙ ፡ ገብኡ ፡ ማሣደሪሆሙ ፡ ወእግዚአነሰ። ምስለ ፡ MAAN: ፡ ቁመ = ወተስአሎ : ለውእቱ ፡ ዘይሴጸሉ፡ ፡ አንዘ ፡ ይብሎ ፡ ተጸ ምሮሙት ፡ ለጸሉ ፡ ቅዱሳን ፣ ወይቤሎ ፡ ስፍንተ ፡ አአምር ፡ አግዚ። ። ቦ፡ ሀለው ፡ ዘአጸመሮሙ ፡ ON: ዘኢየአምሮመሙ ፡ ወጸ
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 23
ውዓ ፡ አስማቲሆሙ ፡ ዘየአምሮመሙ ። ወካዕ
Nl: ተስአክሰሎሙ ፡ መድሣን ፡ ወይቤሎሙ ። ተውህቦሙ ፡ ጸጋ ፡ ጥምቀት ፡ ለአለ ፡ ተጠ ምቁ ፡ዮም ፡ በዝየ ፡ በሕር ፤ ወይቤሉ ፡ AW: እግዚዖ + ተውህቦሙ ፡ ጸጋ ፡ ጥምቀት : መ ንጽሔ ፡ ወነጽሑ ፡ አምጋጢጸቶሙ፡ ሕዝ ብከ ። ወወሀቦ ፡ ዓሥራተ ፡ ኪያሆሙ : ለው እቱ ፡ ነዳይ ፡ HANH: ከመ ፡ ያጥምቅ : ቅዱ ሰኝ ፡ ይት (ሾሚ) በረክ ፡ መንግሥቱ = ለ AP ANE ለዓለመ ። ለዓለም ፡ አሜን ። (Fol. 62a) ወnዕበ ፡ በአሐቲ ፡ OAT ፡ አን ዘ ፡ ይጴሊ ፡ ቀዊም ፡ በጽሒቅ ፡ ANd? ተ ክለ ፡ ማርያም = ርእዩ ፡ ሕፃነ ፡ ጾምር+ቅ፡ እንዘ ፡ ይትዋነይ = አምሳለ ፡ ሕፃናት ፡ አጊ H: በትረ ፡ OCP = ወሶቤሃ ፡ ሐለየ ፡ OL: ወልደ ፡ መት ፡ ዝሕፃን ፡ ዘሠናይ ፡ AVE: ወ ልደ ፡ ንጉሥ ፡ ይመስል : ወበትረ ፡ OCF : Ae ፡ ውስተ ፡ አዴሁ ፤ OATH? Vado? ከመገ ፡ ተመይጠ ፡ ሕፃን ፡ ኀቤሁ = ወይቤ fe: VA: ወፈነወ ፡ ውእተ ፡ በትረ ፡ በጸ ዴሁ ፡ ወጸአሚርሮ ፡ አምቃሉ ፡ ከመ ፡ አግዚ Ai ኣ.የሱስ ፡ ውእቱ ፡ ተመይጠ ፡ በትረ፣ ወጾረ ፡ በአዴሁ ። ወይቤሎ ፡ ሕፃን ፡ ግብ እ ፡ ሊተ ፡ ወሰገደ ፡ ሎቱ ፡ ለሕፃን ፡ አበሣ መበዓ ፡ ጽዮን ፡ ይቤ ፡ ኢይደልወኒ : ከመ WM: AMA? APTA: ገብርከ ፡ ኣስመ ፡ ን ጉሠ ፡ ሰማያት ፡ ወምድር ፡ ATT: ወይቤ Ae FAP LA: ተበዋሕክ ፡ APSE ፣ ምን Tr: ሀሎ ፡ ብከ ። ወጸምዝ ፡ ነበረ ፡ ምስሴሁ፡ OTA? : hav: ሕፃናት : ወተሐቅፈ፡ ወ ተሐዝለ ፡ ላዕሴሆሁ ። Whi (Fol. 62d.) fl: CAG:
አፍቅሮቶ ። ወተየውሆቶ፡ ሰበጸሎ ? AI? = ወይቤሎ ፡ ተዘከር ፡ ኪዳነክ ፡ አግዚ። = ወ መሐር ፡ ሊተ ፡ AA? ተጠምቁ ፡ ነፍሳተ ፡ በ APN: ወተወድዩዬ ፡ ውስተ ፡ LAA = ወይ ቤሎ ፡ መድሣን ፡ ጥዑም ፡ LAN: Tue: ረ ድ ፡ አንተ ፡ ውስተ ፡ AAA ፡ ወጸውዕጸ ፡ ነፍሳተ ፡ በከመ ፡ ትክል ፡ APL ። ወይቤሉ = አበነ = ተክለ ፡ ማርያም ፡ በምንት ANA = አነ ፡ ነዳይ ፡ OPN. ፡ ወሪዶ ፡ ውስተ ፡ ሲ ኦል ። ወይቤሎ ፡ አነ ፡ አፌንወከ ፡ ወወሀቦ ። በችረ ፡ ወርቅ ፡ በአዴሆሁ = MANY ፡ ነሥክ ። ኃይለ ፡ አግዚአብሔር ፣ ከመ ። ክንፍ ፡ ON he ውስተ ፡ AAA? ወተሠጥቁ ፡ HAA? ለፌ ፡ ወለፌ ። ወበምዓ ፡ NUE = ገዓረ ፡ ወ he: አውያተ ፡ ወክላሐ =: ዓበቢ.የ = MOAN: ርጸይዎ ፡ ነፍሳት AA? ውስተ ፡ AE ሰ ረሩ ፡ ላዕሌሁ ፡ በአምሳለ ፡ ንህብ ፡ ወተዕዕነ፡ ነፍስ ፡ በዲበ ፡ ነፍስ ፡ አስከ ፡ ከብዶ ፡ ጥቀ ። ወባሕቱ ፡ SRA? አግዚአብሔር ፡ አጽንያ። ወሰረረ ፡ በኃይለ ፡ አግዚአብሔር ፡ Nha : ኾ (Fol. 63a.) 3 ፡ ቀዳሚ = ወበጽሐ ፡ ሣቤሆሁ ፡ ATH: ይጸውር ፡ ነፍሳተ = ወይቤሉ : መድ ሣን ፡ አንዘ ፡ ያክሞስስ ፡ ወይስሕቅ ፡ ዘመጠ ነዝ ፡ ነፍሳት ፡ አለ ፡ ውስተ ፡ ሲአል ፡ መኑ፡። ጸውዕ ፡ ይቤለክ = ወይቤሎ ፡ በምንት ፡ጋ ይል ፡ ጸወሣግዕኩ ፡ አነ ፡ ዘአንበለ ፡ በኃይል ከ ፡ ወበጸጋክ ፡ አግዚአየ ፡ ሊተሰ ፡ መሬት : Ohare: ፡ HAIMA? ፈቃደከ ፤ በምንት ፡። ጸምክህልኩ ፡ ha: ጸውዕ ፡ ዘመጠነዝ ፡ ነፍሳቱ ። ወይቤሎ ፡ መድሣን ፡ ንሣ ፡ Lie ትክ ፡ አሉ ፡ ነፍሳት ፡ ዓሥራት ፡ ለከ ። OA
f2
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 24
Nhe: OD ፡ ገገተ ፡ ትፍሥሕት ። OA PU ተሠወረ + አምኔሆሁሆ ፡ ሕያው ፡ HAL መውት = ዘለዓለመ = ዓለም = ሣህሉ ፣ ወም ሕረቱ ፡ የሃሉ ፡ ምስለ ፡ ነፍስ ፡ ኃጥአ ፡ ተክ ለ፡ሃይማናት ፡ ምስለ ፡ ፍቅርቱ፡ ወለቱ ፡[ጽ ዮን ] ለዓለመ ፡ ዓለም = አሜን ።
(Fol, 64a.) DAITU ፡ ሐረ ፡ ANd? ተክለ ፡ ማርያም ፡ ሀገረ ፡ ዳምት ፡ ሣበ ፡ ተዝክረ = መስቀል ፡ ክብራ ፡ ብፀዕተ ፤ በቃሉ ፡ ይቤ ፡ ለሊሁ ፡ ATH: ጸሐውር ፡ በፍኖት ፡ CAN: ሰብ = ብዙኃነ ፡ በምሥያጥ ፡ ዘወርወር ። ወበጻሕኩ = ህየ ፡ ወአንከርኩ ፡ አንበይነ ። ብዝኖሙ ፡ ወሰበሕክያዎ ፡ ለጾግዘ.ጸብሔር። ONC, ፡ በአፍ ፡ ውስተ ፣ ምሥያጥ ED መ ፡ አዕርፍ ፡ ንስቲተ ። ወሰቤሃ፡ Rh: “ULE ፡ ንዋም ፡ OCA: በህልምየ ፡ ha: መጽክ ፡ ሕፃነ ፣ ፎንግል ፡ አግዚአየ ፡ ON ረ፡ Se: ONCE ፡ NAL ፡ በከመ : ልማዱ ። ወስቤሃ ፡ HAANP : OAL ፡ ጸ መበ ፡ ፍጹመ ፡ ታፈቅረኒ ፡ አግዚ.ክአየ ፡ አሉ ንተ ፡ ሰብክ ፡ he: ሊተ ፡ ወሀበኒ ፡ ከዳ YE ወጺያውሥ’ጸኒ OA PVE? ሊተኒ፡ ነቃህኩ + ወቃሖርኩ = AT ፡ ሀሎ ፡ ሕፃን : ዲበ ፡ ኣንግድዓየ ፣ ወበጸሕኩ ። መክን : ይ ክድና = ወበህየ ፡ CAN: በይጸቲ፡ ሌሊት ። ወኮነ ፡ ዓበ.ይ ፡ ጸጋ ፡ ወስብሐች፡ AUN:
መ (Fol. 65a.) APA? ክብራ = ወነገዱ ፡ መላ .
እክት ፡ አምሰማያት ፡ ወነበረ ፡ ANA? ? ማጸከለ ፡ ቅዱሳኒሁ ። ወዓቁመኒ ፡ ቅሩበ ። ALU: ፡ ወጸምዝ ፡ መጽአት ፡ Advi: ፡ Nh ሲት ፡ በአምሳለ ፡ ፀሐይ ፡ ብርሃና ፡ ወቆመ
ት ፡ ዋቐድሜሆሁ = ወተስአጾልኩ ፡ Ad: ha: መት : ይእቲ = ወይቤሉ ፡ PAPA: ክብ ራ፡ መጽአት ፡ ANN: በዓለ ፡ ዮም ። BA ቲኒ ፡ ሰገደት ፡ ሎቱ ፡ ወበአለቶ ፡ አንዘ ፡ ት ብል = AMAL? ወአምላኪየ ፡ ዘመጽአ = ለተዝክርየ = ወወሀቦ ፡ ዕጣነ ፡ ONT: በ ስምየ ፡ አንዘ ፡ ይትጸመን ፡ በጸመትክ ። ወ አንዘ ፡ ይሴፎ ፡ ኪያክ ፡ ወሀበኒ ፡ ዓሥራተ በከመ ፡ 7.47: ዘወሀብከኒ ፡ ቅድመ 7 ወይ ቤ ፡ አግዚጸ ፡ አማን ፡ ANAND. ፡ ሊኢይቕስወ ከ.፡ AO: OUND. ፡ ኪዳነ ። ይአዜቬኒ ፡ ይ
ኹኵትኪ ። በከመ ፡ TAZ: HANA: ዘወን
ሉ ፡ ትማልም ፡ በምሥያጥ ፡ ዘወርወር ። ወ APU = ተመይጠ ፡ ኀቤየ = ወይቤለኒ + ን Mh: ይከትክ ፡ ዓሥራተ ፡ ዙሉ ፡ ዘበ ANY: ትማልም ፡ ዘአንበለ ፡ CANA: A. (Fl. 65%) PATSECH = OLAT ፡ ጊዜ ። ሰገድኩ ፡ ሎቱ ፡ OA TAP ፡ OLA: ። ኮነት ፡ ጸጸኩኰችት ፣ ወአስተብፀዓት ፡ NAT LAG = ስብሐት ፡ ወክብር ፡ ይዪሉ ፡ ለመን ግሥቱ = ለዘይሁብ ፡ ጸጋ ፡ በከንቱ ። ለነኒ ይክፍለነ ፡ APACE = ለንለመ ፡ ዓለም = ሣህሉ ፡ ወምሕረቱ = የሃሉ ፡ ምስለ ፡ ነፍስ ። Sohn: ገብሩ ፡ ተክለ ፡ ሃይማኖት ፡ [ወ]ምስ ለ ፡ ነፍስ ፡ ፍቅርቱ ፡ ወለተ ፡ [ጽዮን =] ለዓ ለሙ ፡ ዓለም ፡ አሜን ።
(Fol. 672.) መበውጸቱ : ዕለት ፡ ተወልዱ = ብዙኃን ፡ ሰብእ ፡ ኀቤሁ ፡ ወከኖሙ ፡ All: ዘመንፈስ ፡ ወጋሠቻ ፡ በጸ.ሒቅ ፡ መነከስ ወበጸሎሙ ፡ ለበብጸ ፡ ATH? ይብል ፡ ንግ ፉፉ ፡ በአንተ ፡ አግዚአብሔር ፡ አለ ፡ ተአም
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 25
CP ፡ ዘይብልዎ ፡ ተክለ ፡ ማርያም ፡ አምሀገ ረ፡ ሲዊ ፡ ዘመጽጸ ፡ ወአለ ፡ የአምርዎ፡ NAP = ኀቤሁ ። ወተፈሥሐ ፡ ፈድፋዬ፡ ወተራክቦ ፡ ወይቤ ፡ አቡነ ፡ መባዓ = ጽዮን ። በአንተ፡ምንት፡ ኃጋሠሥክሂ፡ ዘኢተአምረ፤፡ አንተ = ወይቤሎ ፡ አስመ ፡ Ay: RAN: እምሀገረ ፡ ANIL: ምሕዋረ ፡ የዕለት = OMAN: በአልኩ ፡ ግበ ፡ አግዚአብሔር ፡ በጸ ንተ ፡ NN: ጌጋይዩ : AMON ፡ ቃለ ፡ አ PATE ፡ ዘይብል = ሑር ፡ ጎበ ፡ ተዝክረ፡ መስቅል ፡ ክብራ = ወበህየ ፡ ትረክብ ፡ hv: ዘስሙ ፡ ተክለ ፡ ማርያም ፡ ወይናዝዘክ : ው እቱ ፡ በአንተ ፡ ዝንቱ ፡ Sepp: ኦቅዱ ስ ፡ አግዚአብሔር ። በአማን ፡ ዘጸይት ጌሰ ው ፡ ቃሉ ፡ ይትበረክ ፡ ስሙ ፡ ለጸምላክነ ። ወሰሟያ፡ ነገሮ ፡ቅዳ.ስ ፡ መበዓ ፡ ጽ (Fol. 67b.) ዮን = ወይቤሎ ፡ በልኪ ፡ ንግረኒ ፡ Nha: አዘዘከ = ወውእቱ ፡ የኃድግ ፡ ለከ ፡ ወነገሮ ዙሎ ፡ OMAK: ወውእቱ ፡ ወሀቦ ፡ ንስ ሐ ፡ ወተባረከ : አምኔሁ ፡ ወሖረ ፡ VIC? OAM? ፡ ተመይጠ ፡ OATO: ብሔሮ ፡ ንዘ ፡ ይነግር ፡ ግብሮ ፡ ለአግዚአብሔር ። ወ APU ፡ ሐለየ ፡ ወይቤ = ዙሉ ፡ HARA? ሣቤሆ ፡ ይሁበፉ + ወአያስተጋፍረኒ። አምላ ኪዩ ፡ ለምንትኬ፡ አትሐክከይ : AAA? አነ ። Oni ፡ ይስጸሎ ፡ AAT ANAC? ATH ይበኪ : ወይላሁ ። OB NA: ተዘከር ፡ አግ WA? ኪዳነ ፡ ዘተክየድክ ፡ ከመ : ተሀበኒ = TPE? ፡ ወኢታስተጋፍረኒ ፡ ዘሰአልኩ ከ ፡ OFAC: ሊተ ፡ በአንተ ፡ ተዝክረ፡ሞ Ths 020-9 : ጸስማቲሆመሙ፡ ፡ ለአህጉር
OANA ፡ በአንተ ፡ ሰብአ ፡ ወሰምዓ = AM, አብሔር ፡ HAA ፡ ወትጋሆ ፤ ወመጽአ : ጓቤሆ ፡ ምስለ ፡ ወላዲቱ ፣ ድንግል ፡ አንዘ ፡ የዓውዶ ። ስብሐት = ወይቤሎ = በላም = ግኝ ሩይየ ፡ ነየ ፡ መጻእኩ ፡ ኀቤከ ፡ ከመ ፡ አፈ ጽም ፡ ስጸለተክ ፡ ለሰብ (Fol. 682.) ኣ AD: ሀገር ፡ ACh: AN? ወይኩንከክ ፡ ዓሥራ ተ ፡ በአንተ ፡ ተዝክሪረ ፡ ሞችዩ ፣ ወለሰብአ ጸገሴ፤ ፡ VIG? መሐሕርኩ ፡ AN? በአንተ ። አፍቅሮታ ፡ ለአምየ = ወሀለወክ ፡ hon: ዛ PLAT AP ANH ፡ ጋፋት = ወጸሁብበክ፡ ዓሥራተ thr? ኪያሆሙ ፤ ወሰሚንዓ th መሙ ፡ አአኩኰተቶ ፡ መላአክት ፡ ሰገዱ ፡ he ቱ ፡ አንዘ ፡ ይብሉ ፡ ስብሐት ፡ ለጸግዚአብ ሔር ፡ በሰማያት ፤ ወሰላም ፡ በምድር ፡ ለዘ ሠምሮ ፡ ለሰብ ፡ ወጸስማተ ፡ Aah: አህ ጉር ፡ ሊንጴውፅ ፡ ከመ ፡ ኢይኩን ፡ ተመክ ሆ ፡ በሣቤሆሙ ፤ በከመ ፡ ተብህለ ፡ NN: ቦ ፡ ዘትከሥት ፡ ወስ ፡ዘተኃብክአ፡ ወብፁዕበ። TAA: ማርያም ፡ ኮነ ፡ ያነክር ፡ በአንተ ፡ጋ ፋፉት ፡ HANEP ፡ አንዘ ፡ ይብል ፡ VAIL? CAP: ወይጠቁ ፡ በሕይወችትየኑ ፡ AW: በሞትየ = ወአምዝ ፡ ተንሥአ ፡ ወሖረ : መ TIA: DONA? አመ ፡ ጽወፀለወርኃ ፡ የክቲ ት ፡ በዕለተ ፡ ሰኑይ ፡ ወተራክብዎ ፡ NEP ት ፡ ብዙኃን ፡ ጋፋት ፡ በሥምረቱ ፡ NAT, ኣብሔር ፡ አንዘ ፡ ይ (Fol. 98b.) ወፀ = ግበ ። ንጉሥ ፡ ዘርአ ፡ ያዕቆብ ፡ ከመ ፡ ይትመዝንገ ተ ፡ በግሣቤሆ ። በአንተ ፡ ዘተጠምቁ ፡ ወጸም ኑ፡ በስመ ፡ ሥላሴ ፡ በውእቱ ፡ መዋዕል ። ወስበ ፡ CALP ፡ ለቅዱስ ፡ ሮጹ፡ ወተባደሩ፡
8
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 26
ጓቤሁ ፡ ወበጺጺሐሙ ፡ ይቤልዎ ፡ በርክነ ፣ ወ ይቤሎሙ : አመንክሙኑ : በክርስቶስ ፡ h ምላከኪያ : ከመ ፡ ANCHO: ። ወይቤልዎ ። AW ፡ አመነ ፡ ወጸምኽ ፡ በረከሙ ፡ AAS. ያሆሙ ፡ ወይቤልዎ ፡ ካዕበ ፡ ይሰመይ ፡ ላዕ ሴነ ፡ ስመ : ወጋጣአነ ፡ NLA, ፡ ላዕሌነ ክህነ ፡ ጸጥምቁነ ፡ Orr: አበ ፡ ናዛዚ ፡ ወ ይቤሎሙ ፡ ክርስቶስ ፡ ይኩንክሙ ፡ AN: ወናሁ = WAL NE: አምድግረ ፡ በረኩ ክሙ ፡ በአዴየ = ወዘንተ ፡ ዘይቤ ፡ ተዘኪሮ፡ ኪዳነ ፡ ዘወሀቦ ፡ ANAL: ወይቤልዎ ፡ ርአየነኬ ፡ ሀገረከ ፡ ከመ ፡ ንብጻሕ ፡ OF? ALD ፡ ወተሠውጦጠ ፡ ፍቅርክ ፡ ውስተ ፡ ል ብነ = ወጸርአዮሙ ፡ ሀገሮ ፡ OG: ወተፈ ሥሑ ፡ ፈድፋደ ፡ ወብፁዕስበ ፡ hho?’ ፡ ከ መ ፡ ከኑ ፡ አሙንቱ ፡ ዘይቤሰ፡ ፡ ANAT? ሎቱ ፡ ስብሐት ። OAP'U: አመ ፡ ፲ወ፪ (Fol. 69a.) AES : ኀዳር ፡ በበዓለ ፡ ሚመቱ፡ ለሚከኤል ፡ ጸለየ ፡ ከመ ፡ ያአምር ፡ CAF: ለአቡሁ ፡ ወጸሜሃሰ ፡ OAT ፡ ሐሙስ ፡ ዘው አቱ ፡ AP? መላአክት ፡ ሚከኤል ፡ ዘይሒሔ ውጸ ፡ ወትረ ፡ NLA: ዕለት ፡ መጽ ፡ ሣ ቤሆ = ወይቤሎ ፡ በላም ፡ AN: አመፍቁሬ ። P17 : ወይቤሎ ፡ ሰላም ፡ ለከ ፡ ይብጽ ሐኒ ፡ AAP? መላእክት ። ወመሰሎ : ዘመ ጽክ ፡ የሐውያፆ፡ በከመ ፡ ልማዱ = ወይቤሎ፡ ነዓ ፡ ይቤለከ : መድግጓን = ወሰቤሃ ፡ ደንገፀ ። ወይቤ : አይቴኑ + አግዚአየ ፡ ወይቤሎ ፡ ከ መ ፡ ትርአይ ፡ ዘበአልክ : ሣበ ፡ ሀሎ ፡ አግ LA: PAA: AND: ወነሥአ ፡ በክከነፊሆሁ። ወመሠጠ : ውስተ ፣ ኢየሩሳሌም = በሰማያዊ
ት ፡ ዘኢይችከሀል ፡ ለነጊር ፡ ነጽሮታ ፡ ወን MC: ውስቴታ ፡ ANAT: ኢየሱስ ፡ ክር ስቶስ ፡ PAA? ወላዲቱ ፡ ድንግል = OT ደ ፡ ቅድመ ፡ AMAT በፍርሃት ፡ OCA: በህዩ ፡ ለቅዳዱ-ሰን ፡ አበዊነ ፡ ወለአበቡ'ሆሁሆ ፡ ነጻ ሮ ፡ አንዘ ፡ ይቅውም ፡ ዶርገ ፡ ምስለ ፡ ካህና ት ፡ በሰማያውያን = ወተፈሥሕ፡ PP? ONT: ዓበይ = ስብሐት ፡ ወ (Fol. 69b.) መድምም : ዘኢይትከህል ፡ ለተነግሮ፡ በጊዜ ፡ፉርባን፡። በሰማያዊ = WANN: ANLA: har: ይትክህ ን ፡ በማአከላዊ ፡ ምሥዋዕ ፡ Ale? ፡ አኖሬ Pa = ወውአቱስ ፡ በሁ = ATH: NAG, : ወጸንዘ ፡ NAG, ፡ BE-THV? ፡ ወለክሰ ፡ ALF ጴውዕ = ስሞ ፡ ዘአንበለ ፡ SEAN: አምዓ ለም ፡ ኃላፊ = ወክልአሰ ፡ ነገር ፡ Hine: ላዕ A: ኣቡሁ ፡ ONS ፡ ጽዮን ፡ ኢይትከሀል : ተናግሮቶ ፡ ወፈጽሞቱቶ ። OAP LAC 2 ተ ፈጸመ ፡ ቍርበን ፡ ጸውዓኒ ፡ BL: መሣ J ። ወደመረኒ ፡ ምስለ ፡ ጽወፀካህናተ ፡ ሰማ ይ ። ወይቤለኒ ፡ ኩን ፡ ደርገ ፡ አምዮም ፡ ም ስሴሆመ ፣ ለዓለመ ፡ ዓለም ። ወም ፡ ጠብ ዓ፡ ፈድፋደ፡ በፍቅረ = አግዚአነ ፡ OA ። LAPP? ፡ በአንተ = ሕማሙ = ወይትቁነ ው ፡ በአንተ ፡ ቅንዋቲሁ ። ወይቤ ፡ ዕበ ፡ h ገብር ፡ በአራ። ፡ ደውየ = ወጸገርየ ፡ የትረ ዓይ ፡ OPAL Cy: Nh = ወይቕይስ ፡ አግ በር ፡ በአብራክየ ። ወጸምጽክ ፡ ሐፃውንተ : በሲሐተ ፡ ከመ መስፌ = ወለክዓ ፡ በአብ 4: ውስተ Af (=1. 7a) ራኪሆሁ ። OA” MUD = ሕማሙ ፡ በከዩ ፡ ወሳብሖ ፡ AA, አብሔር ። ወበጊዜሃ ፡ መጽክ ፡ WLU: ፡ አን
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEY ON. 27
ዘ ፡ ያክሞስስ ፡ hah ፡ እቤ ፡ ዕበ ፡ ተቀነ ውቡ፡ APT HATA: ታስቆቱ ። ወ ይቤሉ ፡ አንተስ ፡ ATLA: በጽንኝ ፡ ጋይል Ni ach: ትዕግሥተ ፡ OAT? ድኩም ፡ ወ ስሱዕ ፡ በምንት ፡ አክል ፡ ተዓግሦ = OAL: አውፀክ ፡ አምኔሁ ፡ ቅንዋቱቶ ፡ O20 = Px ስሎ ፡ በአዴሆሁ፡ ወጸሕይዎ = ወይቤሎ ፡ ዘ fi: ዘሰዓመ ፡ ወዘገሰሰ ፡ አሎንተ ፡ አብራክ ከ ፡ ለቤዛ ፡ ወለመድጋኃኒት = ወለስርያች : 2 MAT? ወለጸድሣናኖ ፡ ነፍሳት ፡ ብዙኃን = AN: ቆማ ፡ ይክድና ፡ ሣህል ፡ ወምሕረት ። ወሣበ ፡ ADAP ፡ ይትቁደላ ፡ AVE: ወአዕፃዳትች = ወናሁ ፡ አነ ፡ ገሰስክዎን ፡ በጻ ዴዩ ፡ ከመ ፡ ይኩና ፡ ሱታፌ ፣ ሕማምየ ። ወ APU? ነሥክ ፡ አግዚሕአነ ፡ ኢየሱስ ፡ ክርስ ቶሰ ፡ መሠጦ ፡ ሰማዩ ፡ OANA: Pa: መንበሩ + ወርእየ ፡ በዓውዶ ፡ መንበሩ = h ህናተ : ወመላአክተ ፣ OLWbh ፡ ፍትሕ ። በዓውደ ፡ መንበረ = መ ሾ.፣%) ንግሥቱ ። OO: ይብል ፡ ክህን ፡ ስብሐት ፡ ለጸብ ፡ ወ ወልድ ፡ ወመንፈስ ፡ ቅዱስ ፡ HAL: A ሜን ። ወክዕበ ፡ AN: ይቤ ፡ ካህን ፡ቅዱስ ዘኢይትመጠው : ብሂል ፡ አግዚአብሔር ? ኃያል = ወዓዲ ፡ AN: ይብል ፡ ንስግድ ።፡ ዘ ALM: ANN? ወወልድ ፡ ወመንፈስ ፡ ቅ ዱስ = ወሰበ ፡ ይቤ ፡ ስብሐት ፡ ለጸግቫ.አብ ሔር ፡ HAL ፡ ርቱዕ ፡ SLAP: ይከውን ዓማፄ ፡ ለአግዚ.ጾብሔር ። ወዓዲ. + CAL ። መንክራተ = ወመድምመ ፣ ወሀገረ ፡ ስፍሕ ተ ፡ ወብርህተ ፡ ወርአዩ ፡ ጽልመተ ፡ ካዕበ ። ውስተ ፡ ጸድፍ ፡ ONT: Nn? ይወድ
ቁ ፡ ውስቴቱ = ወተስአሎ ፡ ለዘህሎ ። ምስ AU: ፡ ወይቤሉ ፡ AA: ሐመይዎ ፣ AUCH: ያዕቆብ ፡ ንጉሥ = ወዓዲ. ፡ ርአዩ ፡ ደመና ፡።
በአምሳለ ፡ አፍራስ ፡ ዕዕድዋን ፡ ወይቤሎ =
SHAN ፡ ወይዘዘርአ ፡ ያዕቆብ ፡ NLT: Nar: ወችቁቀርቡበ ፡ ጸ.የሩሳሴም = ወይቤሎ። በምንትኑ ፡ አስተዓረይከኒ ፡ ሊተ ፡ APTA: ምስለ ፡ ፀሐየ ፡ ሃይማኖት ፡ ወንጉሥ : ራት ዕ ፡ ዘርአ ፡ ያዕቆብ ። ወ (Fol. 722) ይቤሎ ፡ በ አንተ ፡ ንግደተ ፡ ሕሊናኸሙ ፡ ለፍቅረ ፡ ጸ ምላክክሙ = ወሰሚያ ፡ ዘንተ ፡ AME: ወ hanes: ፡ አምጸጋሁ ፡ ANON: ጸጋ = Oh ON: ይቤ ፡ አቡነ = መበዓ ፡ ጽዮን ፡ መጽአ AL? = ALAC : ኢየሱስ ፣ ክርስቶስ ፡ ጸ መ : ፲ወፀለወር። : የከቲት ፡ አጊዘ ፡ ሐብ ለ፡ በዝንቱ = ተዓሠርኩ ፡ ወሐመዩኒ ፡ አይ ሁድ ፡ አኩያን ፡ አምጻእኩ ፡ ለከ hao ፡ ት ርአዮ = ወስቦቤሃ ፡ ተመጠውክዎ : ወሰዓም NP: ወአነቅዎ ፡ በክሳድየ ፡ ወበክይኩ፡ ተ ዛከ.ርዩ = ዘሐመይዎ : ቦቱ ፡ ለአግዚአየ። ከ መ ፡ ይኩነኒ = ማዕተበ ፡ ዲበ ፡ NAL? ፡ ወ ቅናተ ፡ ውስተ ፡ ሐቋየ = ወይቤለኒ ፡ ኢይ
: ችትከሀለከ ፡ ታንብር ፡ በሣቤክ ፣ ወባሕቱ ፡ ከ
a: Che? አምጻአኩ ፡ ለከ ። WAIN: ነሥአ ፡ አምክአይዩ ፡ ወተለዓለ ፡ ሰማዩ = he AE: ስብሐት ፡ ለዓለመ ፡ ዓለም = WAP: hor: ጽወሄለወር። ፡ መጋቢት ፡ መጽክ ። ANA: ኢየሱስ ፡ ክርስቶስ ፡ ምስለ ፡ ወ ላዲቱ ፡ ድንግል = ወምስለ ፡ መላአክጊዢሁ ፡ ቅዱሰን + በ ሮሚ. 7b.) ሌሊተ ፡ አትድ ፡ በዕ ለተ ፡ ሆሳዕና ፡ ቅድስት ፡ በአንተ ። ተዝክረ፣
g2
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 28
ዕበየ ፡ ሞቱ ፡ አስተጋብአ ፡ ካህናት ፡ O76 ጠንታተ = ወተወለጠ ፡ ዘበምድር = On: ዘበሰማያት ፡ ወአፍቀሮ ፡ AMAT: ለብፁ ዕ ፡ መባዓ ፡ ጽዮን ፡ አንበይነ ፡ ተዝክረ፡ ሞ ቱ ፡ ዘተወፈየ + አምኔሁ = ወተክህነ ፡ ለለ. ሀሁ ፡ ወጸክሀናኖ ፡ ለብፁዕ ፡ ከመ ፣ አስጠጢፋና ስ ፡ ርአበ ፡ ዲያቆናት ፡ ወለሚካኤል ፡ AP? መላእክት ፡ ወለዮሐንስ ፡ ቅዱስ ፡ አክሀኖ መሙ ፡ በበጸታሆሙ ፣ wn? ፡ የጾታ ፡ PN ኝ ፡ ውስተ ፡ የመንበር + ወለዲያቋናትኒ ፡ ዘ ተልአኩ፡ አሜሃ ፡ አአመርክምዎሙ፡ ይቤ። DAP LA ፡ ተፈጸመ ፡ቀ“ርበን ፡ ጸውዓኒ ይቤ ፡ ወዓቁቀመኒ ፡ ቅድሜሁ ፡ ወይቤለኒ ፡ ቀ ዳሚነ ፡ ወሀብኩክ ፣ ዓሥራተ ፤ ወይእዜኒ : non ፡ እሁበከ ፡ ዓሥራተ + ወኪዳነ ፡ በዕለ ተ ፡ ትገብር ፡ ተዝከርዩ = በዙሎን ፡ ጾውራ ሣ ፡ ዛ፻ነፍሳተ ፡ አምሕር ፡ ለከ ፡ ወየጀወማለ ለዕለተ : ዓርብ ፡ AML: ስቅለት፥የ ፡ አም AC: An: ወለከሂ ፡ አሠረግወክ ፡ በአልባበ A: ዕንቅ። ፡ ወወርቅ : ወበአክሊል ፡ ንጹሕ ፣ ወብሩህ ፡ PP? አምፀሐይ : ወ (Fol. 722.) ዘ ንተ ፡ ብሂሎ ፡ አሠርገዎ ፡ ክብረ ፡ ወውአቱ y+ በሰገደ ፡ ሎቱ ፡ ሶቤሃ ፡ ወይቤ ፡ ፈጸም ሊተ ፡ ANA: ሠናይተክ ፡ ወመሐር ፡ ዘተ ማሣፀነ ፡ ብየ ፡ ወለዘጸውዓ ፡ ስምየ ፣ ለኃጥ እ ፡ ገብርከ = ወይቤሎ ፡ አፈጽም ፡ ለክ ፡ ዘ ጸውዓ : ስመክ ፡ ወተማሣፀነ ፡ ብከ ፡ ወዘገብ ረ፡ተዝክረከ፡ክጾምድግረ፡ሞችትከክ፣ወዘበልንዓ፣ ግጓብስተ ፡ አምተገዝክረ ፡ ሞትክ ፡ ዘችገብር፡ አንተኒ ፡ OZ : ስሚዖፆ ፡ አምርሑቅ ? ዜና ne All: አደም ፡ ለልቡ ፡ ወጸአፍቁሮ = OA,
ተከህሉ ፡ ይብጸሕ = ጎበ ፡ ተዝክርዩ ፡ ዘትገ ብር ፡ አንተ ፡ አምሕሮ = ወዘንተ = ብሂሎ ። መድኃኒነ ፡ አ'ኒዘ ፡ ገቦሁ ፡ ወመሐልለ፡ ሎቱ፡። በደሙ ፡ ክቡር ፡ ወሰሚዓ ፡ አግዝአትነ፡ ማ ርያም ፡ ወላዲቱ ፡ ትቤሎ ፡ ኦወልድየ ፡ ም ንተ ፡ችሁቦ ፡ በአንፒቲአየ ። ወይቤላ ፡ haz? የ ፡ለለዕለተ ፡ በዓልዚ. ፡ ፃጀነፍሳተ ፡ አምሕ ር፡ ሎቱ ፡ በአንቲአኪ. ። ወውጸተ ፡ ጊዜ ፡ ተንሥአት ፡ ወሰዓመት ፡ አገሪሆሁሆ ፤ OhAe ተቶ = ንሕነ ፡ ተስአልና ፡ አንዘ ፡ TNA? በጸንተ ፡ ምንት ፡ FON: ዝንቱ APA ግዚአብሔር + በአንተ ፡ ጸማከኑ ፣፤ አው ፡ በ እንተ ፡ ጸሎትክ ፡ ወውአቱኒ ፡ ይ (Fol. 72b.) (LAY: AD: NILA: AA: Nha: አበየ፡ ምሕረቱ ፡ ወወሀከኒ ፡ ዓሥራተ ፡፮፻ነፍላተ። ለለዕለቱ ፡ ወዓዲ. ፡ ሀለወኒ ፡ ንስቲት ፡ ጸሎ ትች ፡ ዘጸፈቅሮ ፡ አምዙሉ ፡ ጸሎታት = ዘበ እንቲአሁ ፡ SORA: ሊተ ፡ HEAT? ለ ለዕለቱ ፡ አምውስተ ፡ ሲጾል ፡ ይትባረክ ፡ መንግሥቱ ፡ ለዓለመ ፡ ዓለም ፡ ለገዝነገር፡ አ ኮ ፡ ለባሕቲቱ = ዘነገሮ ፡ ለዘጸሐፈ፡ ዘንተ ። አላ ፡ ነገረ ፡ ለየአድው ፡ AN: TAAAP = ሣ ቡረ ፡ ወአምኔሆሙ ፡ HPA: ወ፪ዲያቁና ት ፡ ወጸምትክት፤ኒ ፡ ይነግሮሙ ፡ APACS ኒሁ ፡ ዘከመ ፡ ይሔወውጾ፣ መድኀን ፡ BM: ወንጌል ፡ በሰምዓ = ዩወየሰማዕች : ይቁም : ዙሉ ፡ ነገር ። ናሁቤ ፡ ብዙኃን ፡ ቅዱሳን ፡ ከንዎ = ሰማዕተ ፡ በከመ ፡ አርአዮሙ ፡ መን ፈስ ፡ ቅዱስ = ወሶበ ፡ ፈቀደ ፡ አግዚአብሔ ር፡ ይንሥክ ፡ ኀቤሁ ፡ ወያአርፎ ፡ አምፃማ፡ ዝንቱ ፡ዓለም ፡ መጽአ ፡ ኀቤሁ ፡ ፀመነከኮስ =
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 29
ወይቤሉ ፡ CAD ፡ በዓየር ፡ አንዘ ፡ ይችዋነ ዬዩ ፡ የወርኝ ፡ ወወሪዶሙ ፡ ሣቤየ ፡ ከኑ ፡ ቅ ዱሳነ ። ወይቤሉ ፡ በሎ ፡ ለተክለ ፡ ማርያ ም ፡ ተደለውክአ፡ አስመ ፡ PCN: ዕለተ ፡ፍ ልሰትክ ፡ አምዝንቱ ፡ ዓለም ። ወሰሚዖ : ይ ቤ፡ይኩን ፡ ፈቃ (Fol. 732.) ዱ. ፡ ለጸምላኪያ ። ምንት ፡ ተስፋፉ ፡ VAM, በዲበ ፡ ምድር፡ዘ AMA = ተዝክረ ፡ ሞቱ ፡ ለመድሣን ። ሊተ ፮ ፡ አፈቅድ ፡ ህየ ፡ ሐዊረ ፡ ሀገሪ ፡ ብርሃን ። ውስተ ፡ ርስቶሙ ፡ ለቅዱሳን = WAIN : ሐረ ፡ ግበ ፡ ድብረ ፡ ማርያም ፡ ወተአምናያ መ“ ፡ ለዙሎሙ = ቀዱሳን ፡ ወነገሮሙ = i de ዘኮነ ። ወተናዘዘ ፡ አምኔሆሙ ፡ ወተፈ ነው ፡ በሰላም ፡ MAPA ፡ 17: ዝነገር ወየወርሣ ፡ አለ ፡ ተመሰሉ ፡ በቅዱሳን = በ8 OC: በጽወጀዕለት ፡ ኮነ ፡ ዕረፍቱ ፣ ወእም ድሣረ ፡ ኮነ ፡ NAT: AATINAG-: ለ ዙሰ"ሙ ፡ ደቁቁ ፡ ወይቤሎሙ ፡ ንበሩ ፡ በ ተፋቅሮ ፡ ወበትአዛዘ ፡ አግዚአብሔር = ወ AP LAG ፡ መዓዶሙ ፡ ብዙኃ ፡ ነገራተ ፡ ጽ ድቅ ፡ አንቃዕዶወ ፡ ወነጸረ ፡ ሰማየ = ወይቤ ልዎ ፡ ምንተ ፡ ትሬኢ ፡ ወይቤሎሙ ፡ ዕፁ በ ፡ ወመንክረ ፡ TENE ። ወማሣቶተ ፡ ወ PSA? ብርሃናውያነ ፡ ይጸዓቁ ፡ በዝየ ። ወ ON: ይቤሎሙ ፡ ወከመዝ ፡ በከዩ ፡ አመንገ At ሥጋሁ ፡ ወተፈሥሑ ፣ አመንገለ ፡ ነፍ ቡዙ ፡ ወአዕመሩ : ከመ ፡ ወረዳ. ፡ ለቀበላሁሆ ። ወክዕበ ፡ ይቤ ፡ ዘሀሎ ፡ በወውሣጤ ፡ ተድባብ ይበርሣ ፡ አምፀሐይ ፡ ወእንዘ ፡ ይትናገር = በ ርሃ ፡ ገጹ ፡ ወዙለንታሁ ፡ ወመጠ (Fol. 73b.) ወ ፡ ነፍስ ፡ MAMMAL አየሱስ ፡ ክርስቶስ፡
አመ ፡ ጽወፅለወር ፡ ጥቅምት ፡ ON}: መ ዋዕሊሁ ፡ ፎወኔዓመት = ወጾምዝ ፡ ጓወኝዓ መተ ፡ ኮነ ፡ ዲያቆነ ። ወአጾምዝ ፡ በዘዓመት : ነሥክ ፡ ምንዙስና = ወእምዝ ፡ HON: በ፱ ሰዓት ፡ ኮነ ፡ ቀሲበ ። ወአምዝ ፡ NAF: : አዕረፈ ፡ በሰላም =: ጸሎቱ ፡ ወበረከቱ ፡ የሃ ሉ ፡ PAA: ኃጥአ ፡ ገብሩ ፡ ተክለ ፡ ሃይማ
ኖት ፡[ወ]ምስለ EPC: WAT: [REF]
ለዓለመ : ዓለም ፡ ACL:
ኦአጋው ፡ ኢይምስልክሙ ፡ ሐሰተ = ገ ድለ ፡ ዝንቱ ፡ ጸድቅ ፡ አበሣ ፡ ha: ጸ.ይኩ ን ፡ ዝንጋዓ ፡ ኢጸሐሕፍነ ፡ ዙሉ ፡ ዘበማዕነ፡ ወዘርል.ነ ። ወጸሙራትስ ፡ ነገረ ፡ BEN: AAU: ፡ የአምር ፡ አግዚአብሔር ፡ ምንት የሐፅፆ ፡ ለጻድቅ ፡ ለዘአግዚ.አብሔር ፡ ምሕ ሮ ፡ ብፁዕ ፡ ብአሲ ፡ ዘአግዚአብሔር፡ አፍ ቀሮ ፡ DAAAA: APLC: WAC = AAD ውየ ፡ ይሥመር ፡ ለክሙ ፡ ዘሠምሮ ፡ AGA መ፡ዓለም ፡ አሜን ።
(Fol. 81a.) GAP? ነገር ፡ ጸንበይነ ፡ ተክለ : ማርያም ፣ ዘከሥተ ፣ ሎቱ ፡ አግዚአብሔር በከመ ፡ አምጣነ = ከፈሎሙ ፡ አብያተ ፡ ለ ሎሙ ፡ ቁዱሳን = BN = በከመ : AWW: AM As? በበአበያቲሆሙ ፡ ዘዘዚጸሆሁ ፡ መ ANU’ ae: = ወረዳአኢሆሙ ፡ ለቡሎሙ = መ ንፈስ ፡ ቅዱስ ፡ አዚዝ ፡ ዘሎቱ ፡ ስብሐት ፡ ለዓለመ ፡ ዓለም ፡ አሜን = ወርአየ ፡ በመል OAT = ሰማያት ፡ ፲አብያተ ፡ ዘተሐንጸ፡ በ OCP ፡ ወበአንቀ።፡ ወስነ ፡ ከዋኔሆሙ ፡ ፈ ድፋዬ ፡ PIANC = ለማጸከላዊት ፡ ቤት ። ኮነ ፡ መልዕልቴሃ ፡ TENN? ወይጴልላ ፡ ቦ
h
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 30
ቱ ፡ በርጸስ ፡ ውአቱ፡ FENN: TAP CT: PAPA: ነዊኝ ፡ ወብሩህ ፡ ከመ ፡ ፀሐይ = ወጸምጽንፈ ፡ OE? ተድባብ ፡ ይወርድ ፡። ብዙሣ ፡ አዝፋረ ፡ ወርቅ ፡ አንዘ ፡ ይትላጸቅ።፡ ወይርሣቅ = OND: ዲቤሁ ፡ አዕናቅ።፡ ወ ይጴልላሃ ፡ አማንቱ ፡ HOTS: ALA? ቤ ት ፡ ዙለንታሃ ። ወዓዲ ፡ ወረና. ፡ የአሕበል፡ ዘወርቅ = 20722 ፡ የአናቅጸጺ.ሐ ፡ ለይጸቲ : ቤች ፡ ወይስሕበ ፡ ጉንደ ፡ መስቀል ፡ ዘሀሎ = መልዕልች ፡ መስቀለ ፡ ወጸርጋኃወ : ATP 2h: ቅዱስ ፡ ሚካኤል ፡ ወንቡር ፡ በውስ ቴታ ፡ መንበር ፡ ዘኳይትጾወቅ ፡ ግብረቱ ፤ ወ (Fol. xb.) BAAS ፡ ደመና ፡ ብሩህ ። ወይነብር : ዲ.ቤሁ፡ ሕፃን ፡ንዑስ፡ መነከስ ። ወይቤሎ ፡ ለመልአክ ፡ መኑ ፡ ዝንቱ ፡ ዘይነ ብር = ወይቤሎ ፡ ነፍስ ፡ መባዓ ፡ ጽዮን ፡ ወ ያንብራ ፡ ዝየ ፡ ANAT? ወረሰየ ፣ ማግዶ ራ፡ ወበዕለተ ፡ BPE. ፡ ይጴውዓ ፡ MEN? ወይትችናገራ ። ወዘንተ ፡ ነጺራ ፡ መልአክ : ዘተናገሮ ፡ አንከረ ፡ ለጥበበ ፡ AP AN: ha: አልቦ ፡ ዘየጾምሮ ፡ ወይቀውሙ ፡ ዓዲ ፡ በ ውስተ ፡ ቤች ፡ የአስዋር ፡ ፅፅድዋን = ኀበ ር ፡ ሀላዊሆሙ ፡ ለውእክቶሙስ ፡ ሊፈከረ። ሎቱ ፡ ውጾቱ ፡ መልአክ ፡ ጠቢበንበ ፡ ቅዱ ሰን = ተርጐሙ ፡ በዝየ ፡ ወይቤሉ ፡ ሥላሴ ፡ f=: አክሎሙ = ወክዕበ =: አመ : BAAD ኝን ፡ ወነሥአ ፡ መንፈስ ፡ ቅዱስ ፣ ወጸዕረገ 1 ፡ መንገለ ፡ ሰማይ = ወበህየ ፣ ርኢኩ ፡ ር ቡበ ፡ hav: ደመና ፡ ወፀዓዳ ፡ Naw: በረድ OFLU: = ብዙጋን ፡ ቅዱሳን ፡ ተፀዒናሙ ፡ አፍራስ ፡ ይትቁዋነዩ ፡ በበይናቲሆሙ = WAG
ረገኒ ፡ ካዕበ ፡ መልዕልቱቴሆሙ ፡ OCA? በህየ ፡ ከማሁ = ይትዋነዬ = ብዙኃን ፡ ቅዱሳ ን ፣ ወሥርግዋን : (Fol. 5።።) ወጸፍራሲሆ መ- ፡ ጸዓፎዒዳን ፡ ወኰሳዙሳን ፡ ጥቅ ፡ የ LIE ፡ አምዋቀዳማውያን ፡ ወበህየ =: CAN P= ለአበ = ወጸጸምርኩ ፡ አምኒ ፡ ATH ከረ፣፡መድሣኻን ፡ ርጺክዎ፡ ለጸቡየ ፡ ቅድመ ። OLA ፡ ተሳተፍኩ ፡ AAU: ? OOUN: ANA ፡ ብርሃን = AAU: = አግዚ.ጾ ፣ ወአም UW: አዕረገ ፡ ውስተ ፡ ሣልስ ፡ መዐርግ ፡ ዘ ሀሱ ፡ ዶመና ፡ CAM: ወነዊሣ ፡ ወይርሣብ፡ ጸምቁቀዳማውያን = ወዘይበርህ ፡ አምፀሐይ = ወበላዕሌሁ ፡ ርጸ.ክዎ ፡ ለጸግዚ.ጸነ ፡ ምስለ ፡ ወላዲቱ ፡ ፎንግል ፡ OP Ath ፡ ተዓይን ፡ መ ላጸክት : ወሰብአ = ወርኢኩ : ካዕበ ፡ ብጸ i: Gud: ዘይበርህ ፡ አምፀሐይ ፡ ወወህ ቦ ፡ AMAT: ዕበየ ፡ OAANA: ክብረ ፡ ወ AANA = ብዙ ፡ አንዘ ፡ ይብል ፡ ለዘፈቀድ ከ ፡ UN = ወስቤሃ ፡ ሰዓመ ፡ ጸብራከ.ሁ ፡ ለ ANA’: ውአቱ ፡ Nah, ፡ ወወሀቦ ፡ Ah? ን ፡ ፈርሃ ፡ ወጺነሥክ ፡ APY SU: ፡ NATH: ዘገሥክ = ቅድመ ፡ አምጸግዚ.ጸነ ፡ AGEN ፡ ወጸልበበ : ብርሃን ፣ ወተመይጠ ፡ መንገሴ Us ፡ ወርአዩየ ፡ ወጸግዚ.አነሂ ? MP : መስ ቁ (Fol. 8%.) ለ ፡ ብርሃን = ወይቤሎ : አምው እቱ ፡ ተመጠው = ወስቤሃ ፡ ተመጠወ ፡ በ ከመ : ተመጠወ ፣ አምጸግዚጸነ ፡ ወዝንቱ = መጣዊ : ዓርክየ ፡ ዘይቤ ፡ ATLA? ፡ ለዮ ሐንስ ፡ በንክኮሪስ = ወጸምዝ ፡ ርኢኩ ፡ ጸሊ ም ፡ አርዊ ፡ አንዘ ፡ ይስሕብዎ = ጸሊማን ። ወይተሉ ፡ ድሣሬሆሁ ፡ ሦር ፡ WLS? ወፍው
ሕ ፡ ገጸ ፡ ወሣብሩ ፡ ጸሊም ፡ ወጸዓዳ ፡ ወጸ ምድኻጓሬሆ ፡ ADE ፡ ሦር ፡ ይተልውያዎ፡ ሥራዊተ ፡ ጽልሙታን ፡ አንዘ ፡ ይአግዙ ፡ Pada : ወአሣፃ = ወይቤሎ ፡ ATLA? ለ ሊቁ ፡ መላአክት ፡ ሚካኤል ፡ ተንሥአ ፡ ወ ጸዝዝ ፡ በግዓ ፡ ከመ ፡ ይረድ ፡ ግበ ፡ ዙሎ መ ፡ መላእክተ : AA: ውስተ ፡ ዓለም ፡ ወ AA: ሰብክ ፡ አገሴበ ፡ UIC? ቁቅዱሳንየ ። ኢ ችልክፍ ፡ ርአስሙ ፡ ወጺኢውሉዶሙ ፡ ወጸ. ችብጻሕ ፡ ሀገሮሙ = ወባሕቱ ፡ ኀበ ፡ hd: በግዕ ፡ ትሉ ፡ ውአተ ፡ ረ ፡ ወሠራዊተ ። ጸሊማን ። OAV U ፡ NZ: ጎበ ፡ ሚካኤ ል፡ መነከስ ፡ ዘይትቃረና ። ለሕፃን = ወይ ቤሱ ፡ 6.707: ANA: በግዓ ፡ WAN ። ወAHH : fs am (Foi. ssa) Yad = WA ሴሌ ፡ ሀገር ፡ ዘአንበለ ፡ ZENG ። ወሖረ ፡ ግ በ ፡ ዳብሩ ፡ ወሀገሩ ፡ ለሕፃን ፡ ውአቱ ፡ ቀና ዒ፡ ወተምኝ ፡ ላዕሌሁ = ANAT? OANA ጽሖ ፡ APTS, ፡ ወይቤሎ ፡ ለምንት ፡ ANA ከ ፡ አንዘ ፡ ተጾምር ፡ ወትጤይቅ ።፡ ኀበ ፡ይ TING: FUN: PLE ። ወጸአተተ ፡ አግ WA? አምውክአቱ ፡ ሀገር ፡ OAH: ይስልብ Ps ሠርጓጊዢሁ ፤ ወይቅሥ ፍይ ፡ NENA : እስከ ፡ ይችመሰው ፡ ዙለንታሁ = OANCP : ድሣሪተ ፡ በሰናስል ፡ ወሐመይያዎ : ዘበና =: ወወበድዎ ፡ አንዘ ፡ ይስሕብዎ = ወነጺሮሙ፡ ከ.ያሆ ፡ በከዩ ፡ ደቂቁ ። ወዝንቱ ፡ 11: A መ ፡ ለመስከረም = ወበሳኒታ ፡ ካዕበ ፡ ነጺ. ሮ ፡ አንዘ ፡ ያለብስዎ ፡ ለሕፃን፡ ልብሰ ፡ ወር ቅ ፡ ተሠጥመ ፡ በመዓት = ወሜጥያዎ = ውስ ተ ፡ Awe ፤ OAP'U ፡ በ፲ዕለት ፡ AAA
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 3r
ት ፡ ሎቱ ፡ አግዝአትኝ ፡ ማርያም 1 WAY? ሐለቶ ፡ ከመ ፡ ኢይድግም : ወለእመ ፡ ዴገ መ ፡ ዘንተ ፣፡ ይኩና ፡ ለሕፃን ፡ ዙሉ ፡ COP ። ወይ (Fol. 8%) ቁቁ = ዚአሁ ፡ ወከመዝ : ፈ TAF አማጸበሪሁ ፡ DAI ፡ ወድቁ = ch ፃን ፡ ቅፎመ ፡ መንበሩ ፡ ለአግዚጸነ፡ OHA fe = ከመ ፡ Bath ፡ ጾምሀገሩ ፡ ዙሎ ፡ በ ግዓ ፡ WANT: OF 22 ATH: ይብል ፡ መ hCG: ተግበረክ ፡ አግዚ። = ወጸግዚአነ፡፣ይ ቤሎ = መሐርኩ ፡ AN: በአንተ ፡ ተዝክረ፡ Pre: ዘገበርከ ፡ አንተ = ወጸዘዘ = ADM, A: ይፃኡ = OL: ወፀዙ ፡ ሠራዊተ ፡ ጸ ለሊ.ማን = ዘምስለ ፡ በግዕ = OYE: WALA መርሁ ፡ ግበ ፡ ወሰድዎሙ ፡ አንዘ ፡ ያገ ዕዎ = WAP ፡ በሳሂታ ፡ ጸስተርከበ ፡ ሕፃ ን ፡ haw: ያሠኒ ፡ Phd ፡ ዓርብ ፡ Nhe: ሕማዱ ። WRK ፡ አግዚጸነ ፡ ወሐቁፈ፡ nak: በአርአያ = ሕፃን ፡ ወሥርግው : ዙ ላንታሆሁ ፡ OA ፡ Cah : ወገሠሠ ፡ ገጸ ፡ ወመላትሒሁ ፡ OF PLE = ወስበ ፡ ርጸየት፣ ርግራቕሆሁ ፡ ትቤሎ ፡ ወላዲቱ ፡ ተረፈተከኑ፡ DAD? ዘጸወሀብኮ = ወይቤላ ፡ AO: ወተ ረፈ፤፡ ናሁ ፡ doh (Fol. 845) ም ፡ DAI” ch ል ፡ ሎቱ ፡ NPL. FAAP’? ፡ በአንቲ ከኪ. ፡ ወበአንተ ፡ ሕማመ : Pe: ወክዕወ 1: ደምየ ፡ ወመሐለ ፡ ብዙኃ ፡ ነገረ ፡ ሰቤ 7 ። ወይቤ ፡ አምይክዜ ፡ ለአመ ፡ ሐለየ ፡ከ መ፡ ያሠኒ ፡ ግብስተ ፡ ለዙሉ ፡ ተዝገክረ ፡ ሞ Te ፡ ወይገብር ፡ ፍጹመ ፡ ኢይችትፈለጥ፡ አ ምኔሁ ፡ ANN: ይትፌጸም = ONCA: PC በነ ፡ አስከ ፡ ይወፅጾ፡። AEN ለቸመጥም :
ሥጋየ ፡ ወደምየ ፡ መሐልኩ ፡ ሎቱ ፡ Na : ያውፅጾ ፡ ጽነፍሳተ FAP AAA ። ወበጻኣን ተ ፡ ተዝክሪረ ፡ ሞትየ ፡ በአንቲአኪ. ፡ አክም የ ፡ ዘንተ ፡ ዓሥራተ ፣ ወሀብክዎ ፡ አስከ ፡ A ነሥጸ ፡ ኀቤየ ፡ ወተን ፡ አሙ ፡ በዓመ ts ANd: ። ወጸአኰተቶ ፡ ወጸመክለ ቲቶ ፡ አንዘ ፡ ይትናገር ፡ ምስለ ፡ አግዚ.ጸነ በከመ : ልማዱ = ወረደ ፡ ወርሣ ፡ ንጹሕ ። እምስማይ ፡ ወነበረ ፡ ዲበ ፡ ምቅዋሙ ፡ ለሕ ፃን ፡ NAGA: ሀገር ። ወጸምዝ ፡ OC: ነበ ረ፡ ዲበ ፡ ሕፃን ፡ ወአግዚአነሂ ፡ ANP AA: ወኮነ ፡ ANA: ወው-አተ ፡ ጊዜ ፡ አአመርኩ፡ ከመ ፡ ጸግ (Fol. 84b.) WAT? ፡ ማርያም ፡ ይ At: ወርሣ ። ወትቤሉ ፡ ታረምምኑ ፡ አፍ POE ፡ ሠራዊተ ፡ ጽልመት ፡ አንዘ ፡ የንግ TP = ለቤተ ፡ ተዝካርየ ፣ ወጸርመመ : ኣግ WA? አንዘ ፡ ያስተፌሥሖ ፡ ለሕፃን ፡ በቃ As? ጥዑም ። ወለሠራዊተ ፡ ብድብድ ፡ CAL ክዎሙ ፡ በአፍ ፡ ዘአ.ይችትጸመር ፡ HAP መሙ ፡ ወወ-ቡቅ ፡ አቅስስቲሆሙ ፡ ወሲሩይ : ጸሕፃሆሙ፡ በጓምዝ = ONNNP : ALA:
7: ወመሰለኒ ፡ ዘአ.ያትረፈኒ ። ወእንዘ ፡ .
አሔለሊ፡ መጽክ ፡ ጥብተ ፡ መብረቅ ። ወጸው ዓዮመሙ = ወተመስወው ፡ hea: : ወቲረፈ ት ፡ ይአቲ ፡ ቤት ፡ በሕቲታ ፡ በታሕተ ፡ ዶ ም ። ወነበረ ፡ PAA: ለቤት ፡ ወፈቀፉዶ : Bde: : AIPA = ወአሣደንጎ ፡ ቅዱስ ፡ ሟካ ኤል ፡ ወይቤሎ ፡ ኀሣድግ ፡ ይታቃተል = ሕፃ ን ፡ በከመ ፡ ፈቀዶ ፡ ወህለው፡ ፡ ምስሌሁ ፡ ፪ መላአክች = ወሠጠቁ ፡ PLC: Ae»: ወ AO-bh: ርአቦ ፡ ዓቢይ ፡ ከይሲ ፡ ORAL?
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 32
ሣብሩ ፡ ወጸጐረ : Cale? ከመ ፡ ሰብእ ፡ ወ ገዚፍ ፡ ወእቱ = ወመንፈቁበሰ ፡ ኢወዕክ ። አምድር ። ወከነ ፡ ይነብብ ፡ (Fol. 85) OL Ach: ወይላጺ ፡ OFC ፡ አመንገለ ፡ ቅጽረ ቤቱ ፡ ለሕፃን ፡ ይትረአይ = ወሕፃንኒ ፡ ወፅ hi አምሣበ ፡ አግዚአብሔር ፡ አንዘ ፡ ይአሣ WM: ቀስተ ። ወወሀቦ : መድኃኒነ ፡ ሥርግወ፡ በወርቅ ፡ ወበብሩር = ዙለንታሁ = ወሥመዑ ል ፡ ግብረቱ ፡ NING ፡ ነድ ፡ WAL: 094: ወበሐመልሚል ፡ ወትጸምርቱ ፡ PAPA: ቦቱ ፡ ወተበቀለ = ኪያሁ ፣ ወነዳፎ ፡ ADA ቱ ፡ አሕፃ ፡ ትጸምርተ ፡ መስቀል = ወው ተ ፡ ጊዜ ፡ ተሠጥቀ ፡ ምድር ፡ ወተመልሐ፡ ከመ ፡ ቅጽበተ ፡ ዓይን ፣ WALL: ከመ ፡ አ ንተ ፡ ያፍ ፡ ወበጽሐ ፡ ሀገረ ፡ አቡሁ ፡ ለሕናፃ . ን ፡ ወወድቁ ፡ ህየ ፡ WATE: 8.19 ፣ ወነ ፎ ፡ ዳግመ ፡ ወተነጽሐ ፡ ሶቤሃ ፡ OT ATA? ከመዝ ፡ በጋይለ ፡ መለኮቱ ፡ ለአግዚአብሔ ር ፡ ሎቱ ፡ ስብሐት ፡ ለዓለመ ፡ ዓለም = Oh ምዝ = ርእዮ ፣ ለአግቫ.አነ ፡ አንዘ ፡ SINC: ዲበ ፡ መንበሩ ፡ AOA: ወችነብር = አሙ ። በየማኑ ፡ ወይዜምሩ ፡ ቅድሜሁ ፡ ሐራ፡ ሰ ማይ ፤ ወይቀውም ፡ ሕፃን ፡ ታሕተ ፡ አገሪ U< = ወለዘ ፡ BI Ah. ፡ hes ፤ ክለ : (Fol. 85b.) neh" : RING? ፡ hWnd : ሞቱ ። ወበጽሑ. ፡ ከመ ፡ ቅጽበተ ፡ ዓይን ። ወቆሙ ፡ ታሕተ ፡ ሠረገላቲሁ ። ወመልኡ፡ ስፍሕተ ፡ ሀገረ ፡ አግዚአብሔር ፡ የአምር PAPO: : ወጸሠገዎሙ ፡ በአክሊላት ፡ ወ በቂጸላ ፡ ስን ፤ ዘዘዚአሆሁ ፡ “NG? ይመስል ጽጌ ፣ ON: በረድ ፡ ፀዓኝ ፡ ON: ቀይሐ ፡ ወ
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MABA’ SEYON. 33
ርቅ ፡ ወሐመልሚል ። ወሰገዱ ፡ thea: : እንዘ ፡ ይኬልሑ ፡ ወይብሉ ፡ AMA ፡ አግ
ILA? ይትባረክ ፡ መንግሥትከ ፣ ዘመሐርክ
Si በአንተ ፡ ተገዝክሪረ ፡ ሞትክ = ወይጸዚኒ፡ አስምዓነ ፡ ቃለከ ፡ ወሀበነ ፡ AN: ዘይከው ነነ ፡ አግዚ።ኦ ። ወሰበ ፡ ይቤልዎ : had: A ምጽክ ፡ ሥርጋቹ ፡ መንክረ : ወጸሠርገዎ፡ ለሕፃን ፡ AMA? ። ወአንበሪረ : ዲበ ፡ Ch fe ፡ ዘሣብረ ፡ በረድ ፡ PAA: በመልዕልተ ቁጸላ ፡ አንበረ ፡ አክሊለ ፡ ዘይበርህ ፡ APO ሕይ ፤ OO: ዲበ ፡ ከተማሁ ፡ አዝፋፉረ፡ OCP: ወዕንቅ ፡ HEALS ፡ አዕይንተ EO አንሥአ ፡ አግዚኣ፡ ለይአቲ ፡ ቀጸላ ፡ AL: እንተ፡ክልኤሆን፡ገበዋቲሃ ፤፣ወይቤ (Fol. 86a.) ሎሙ ፡ ንሥኡ AN: ህየንተ ፡ አቡክሙ ፣ ወተዘከሩ + ሞትየ = ዘተጸገውክሙ ፡ በሣቤ Ue: ወይኩንክሙ ፡ ዝክረ ፡ አስከ ፡ ለዓለም ። ወተፈሥሑ ፡ OLY ፡ OANHP ፣ ATH: ይ 28.2 ሎቱ ፡ ወፈነዎሙ ፡ ወአተው ፡ በሰ ላም ። ወመጽኡ ፡ MEST: ቅዱሳን = OF መ ፡ ቅድሜሁ ። ወይቤሉ ፡ ኦጸግዚ ፡ ለ AD: TAPE ፣ አስመ ፡ Ni: Sha: W209: በአንቲኣክ ። ይአዚኒ ፡ ዘንተ ፡ ሹ te ፡ ሀብታተ ፡ ጸጎክ ፡ ለዘሞጸ ፡ አምድሣሬ ነ ። ወይቤሎሙ ፡ AMA? አልቦኑ፡ዘይንዕ ስ ፡ አምኔክሙ ፣ ወዘየዓብየክሙ ፡ ወዙል ክሙ ፡ በበገድልክከሙ = ንበሩ OAT? ደው ፡ ክፍለ ፡ APU: ወሀብኩክሙ ፣ አን ትሙኒ፡ነበርከሙ፡ በምግበሪክሙ፡ wbiPs ON: ጾፍዋረኒ ፡ ገብረ ፡ ተዝክረ፡ PL በአንተ ፡ ዘኮነ ፡ ስምዓ ፡ አርዳአዩ ። ወሶቤሃ :
ተንሥክአ AN: መነኮሳት ፡ አንጦንዮስ፡ ወይ ቤ ፡ ANAC: SLAP: UN: በከመ ፡ ፈቀ ድክ ። OO-AT ፡ ጊዜ ፡ ተምዑ ፡ ላዕሌሁ ፡ ቅዱሳን ፡ በአንተ ፡ ዘተናገረ ፣ ከመዝ ፡ ወ (Fol. 86b.) Pn ፡ AMA? ግበ ፡ ህፃን = ወይቤሎ ፡ መሐልኩ ፡ AN: በጽፍአትየ : ወበቅሥፈታትየ ፡ በሕማም ፡ ወበስቅለት ዩ ።፡ ዓዲ ፡ በነጸፍጻፈ ፡ አንብዓ ፡ AAP ፤ ወ በአንተ ፡ ዘገበርክ = ተዝክርየ : ወጻመውከ፡ በአንቲአሃ ፡ ha: AUN: ስብሐተ ፣ ወክ ON: ARAN ፡ ዓሥራተ AP AA? PE: SPAT: AP AA: ሀለው ፣ ከዕበ ፡ በሕይወ ቶሙ ፡ መንፈቀ 2 አምሕር ፡ AN: በአንተ ። ተዝካረ ፡ PLE + አሜን ፤ አብለከ ፡ hav: 4.240001 : ወአክጽኝዕኩኽ : ወወዴይኩ፡ ፍቅርዩ : OT: ANN: ከመ ፡ አትቤዘዎ መ ፤ ወጸሣሃሎሙ ፡ ለኃጥአን ፡ በአንቲአ ከ ፡ ከመዝ : ይቤሎ ፡ በቃሉ : ANAT: ኢ የዙስ ፡ ክርስቶስ ፡ በከመ : አሰፈዎ ፡ ቀዳማ ሰቱ ፡ ስብሐት ፣ ወላዕሌነ ፡ ይኩን ፡ ሣህል ። ወምሕረት ፡ በምድር ፡ ወበሰማያት ፡ ON ንተ ፡ ጸሎቱ = ARN? ፡ Nh: ጽዮን ፡ AN th: ትዕግሥት ፣ ወበአንተ = AMAT = ማርያም : አመ ፡ ጸበኦት ፤ በአንተ ፡ th ረ፡ ሞቱ ፡ ለንጉሠ ፣ ስብሐት ፡ ያድግነነ፡ ለ (Fol. 87a.) AUS? አሞት ። ወይበልሐነ፡ አመን ቡዙት። ወይክለነ፡ በዊአ፡በደብረ፡ጽዮን፡ቅድ ስት፡ ምስለ፡ቅዱላን፡ወበማዕት፡ለንለመ፡ዓ ለም ፡ አሜን ። ወአሜን ። ለይኩን ፣ለይኩሁን። ተፈጸመ = በዝየ ፡ ተአምሪሁ ፡ ለመድሣ ን ፡ ዘተገብረ ፡ NaS: ONG ፡ ጽዮን ። ጸሎ
THE HISTORY OF TAKLA-MARYAM WHO WAS SURNAMED MAB’ SEYON. 34
ቱ ፡ ወበረከቱ ፡ የሃሉ ፡ ምስለ ፡ ነፍስ ፡ SP A? Eke: ተክለ ፡ ሃይማኖት ፡ ምስለ ፡ ፍ PCE: ወለተ ፡ [ጽዮን +] ወምስለ ፡ TAT: ደቂቁ ፡ ጥምቁት ። ለዓለመ ፡ ዓለም ። አሜ ን ። ኦአጸምላክ ፡ አቡን ፡ መባዓ ፡ ጽዮን ። P ሕድ ፡ በመለከት ፡ ONANAT: ሥላሴ = A
ሐፍ ፡ APC? ASTA: ገብርክ ፡ ጸግናጥዮ
A: ጸሐፊሆሁ = ምክሐ፡ጊዮርጊስ ፡ በክብር : ወበውሳይ = ግበ ፡ ዓምደ ፡ OCP ATT? አልቦቱ ፡ ድምሳሴ ። ወግሣበ፡ ሀለው ፡ ACT? ወሙሴ ፣ ለዓለመ ፡ ዓለም ፣ ACL) ።
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS.
(A. fol. 94a.) (B. fol. 96a.) Nia’: አብ፡ወ ወልድ ፡ ወመንፈስ ፡ ቅዱስ ፡ BAP AN ። ን ጽሕፍ ፡ በረድኤተ ፡ ANAT? ኢየሱስ ፡ ክርስቶስ ፡ ዜናሁ ፡ ለቅዱስ ፡ ወብፁዕ ፡ ብጾ ቤ ፡ አግዚአብሔር ፡ ገብረ ፡ ክርስቶስ ፡ ወል ደ፡ ቴዎዶስዮስ ፡ ንጉሠ PAP TT TE ። ወ OEE: ንጉሥ ፡ ቴዎዶስዮስ ፡ መፍቁሬ፡። እግዚአብሔር ፡ ወመፍቀሬ ፡ አንግዳ ፡ ውአ ቱ ። ወይገብር ፡ PAP: ለነዳያን ፡ ወለ ምስኪናን = Ade? ፡ OAAAA ፡ ማው ታ ። ወሐነጸ ፡ አብያተ ፡ ከርስቲያናት = ወ
ብጸ ፡ PPL: ወቀ“ርበነ፡ ወጸሥመ
(C7: ለአግዚአብሔር ። ONAN: ሠናይ ት ፡ ወፈራሂተ ፡ አግዚአብሔር : ወለይጸቲ፡ ስማ፡ ፡ መርኬዛ ። ቴዎይዶስደስ፤ ፡ ወብአሲ ቱ፡ ነበሩ በመንግሥቶሙ : እ (A. fol. 94b.) ንዘ ፡ CN = በአንተ ፡ ዘጸልበሙ = ውሉ ድ ። OTe: ብአሲቱ ፡ መርኬዛ ፡ ተን
Ah? ኦሊሕቅዩ ፡ ንስአሎ ፡ ለአግዚአብሔር :
ከመ : የሀበነ = ውሉደ ፡ ዘየስተፌሥሕነ ?
ወዘይወርስ፡መንግሥተን። ወይሰመይ = ለነ፡
ዘርአ ፡ አምድሣሬነ ። ወይእዜኒ ፡ ተንሥአ ፡ ንሑር።፡ ውስተ ፡ ኢየሩሳሴም ፣ ንስአሎ"፡ ወንብፃዕ። ፡ ብፅዓተ ፡ ለአግዚአብሔር ፡ h
RS i
1 In the following list of variants B. — Brit. Mus. Ms. 16. 198.
2 B. adds
AM ANA! ፡ መፍቀሬ ፡ ANAC! ውእቱ ፡ ወመፍቀሬ ፡ አንግደ፡። 4 B. ም ጽዋተ ፡ ብዜሣ ፡ ለነዳያን፡ ፡ B. omits ለዕቤራት፡ ፡ B. OANA: መባዓ ፡ መሥዋዕተ ።
7 B. omits this word. 8B. ONAAZETL ? 2B. Che ወይቴክዙ፡ “8. ThA:
this word. 5B, መንበጻጸዕ ፡ NAT?
9B. Bat: On: © B. Wille:
3 JhC : and omits Of: 4 B. omits
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 36
PANT: አስመ : ሰማዒ : ወከሃሊ ፣ ው ቱ ። ወተንሥኡ ፣ ንጉሥ : (=. fol. 96b.) ወ ብአሲቱ + መርኬዛ : ወበጽሑ ፡ ኢያሩሳሌ ም፡ ፡ ወበዙ ፡ ውስተ ፡ ቤተ ፡ መቅደስ ። መክነ ፡ ቀራንዮ ፡ አንተ ፡ ይአቲ ፡ መክነ፡ AID: ። ዘተሰቅል፡፡ ውስቴታ ፡ ANAT: ሊየዙስ ፡ ክርስቶስ = ዳግማይ ፡ አዳም ፡ መ 2-427 ፡ ዓለም ፡ ወበህ (A. fol. 952) ፡ ሰገ 4. ፡ በብረኪሆሙ ፡ ANd? = ወአንቃዕደ ዉጪ ፡ አዕይንቲሆሙ ፡ ላዕለ፡፡ ውስተ ፡ ሰማ Bi ወገድ ፡ አንግድዓቲሆሙ = ወበብዙ ሣ፡ ገዓር፡ ሰአሉ ፡ ወበፅዑ""፡ ለአግዚአብሔ ር ። ወሰምዓ። ፡ ስአለቶሙ ፡ ወዓውያት፡፡ ልቦሙ ፡ ወኢተአንተለ ፡ ጸሎቶሙ ። OA, ገደፈ፡ ተስፋሆሙ ፡ በከመ ፡ ጽሑፍ ፤ ዘይ ብል ፡ ኢይገድፍ ፡ አግዚአብሔር ፡ ተስፋሆ መ- ፡ ለጻድቃን ። ወወሀቦሙ ፡ በመዋዕለ ፡ ርስዓኖሙ።፡ OAL: Gch? ዘሠናይ ፡ ዬ ናሁ።፡ ከመ ፣ ፄና" ፡ ገዳም ፡ HAD: AMM, ANAC”: ANA ። ወሰመያ፡ ንጉሥ ፡ ቱ ወዶስዮስ፡ ለውእቱ ፡ ወልድ ፡ ANF ፡ ለመ
ሲሕ። = ዘበትርጓሜሁ ፣ ገብረ ፡ ክርስቶስ = ወተፈሥሑ ፡ ንጉሥ ፡ ወብአሲቱ ፡ መር ኬዛ ፡ ንግሥት ። ወጸአኰትያዎ ፡ ለአግዚአ ብሔር + (A. fol. 55%) = ዘወሀቦሙ ፡ WAS. : ሠናየ ። MOAI? Pav-: ስጸለቶሙ = ወስበ = ልህቀ : ውአቱ ፡ ወልድ ፡ ወበጻሐ ፡ ለአም ጣነ ፡ ትምሕርት = ተማከሩ ፡ አቡሁ ፡ ወጸ መሙ ፡ BALP: fl: መምሕር ፡ወ (=. fol. 97a.) TPG ፡ he: መጻሕፍተ ፡ ነቢያት ፡ ወ ችትርጓሜሆሙ ። ወክዕበ ፡ IPH? = PAT: ወንጌል” ፡ ቅዱስ ። ወመጻሕፍቲሆሙ ፡ ለ አበው ፡ ቀደምት ፡ ሐዋርያት ፡ ወትርጓሜ ሆሙ ። ወፈከረ + ዙሉ ፡ ዘበእንተ ፡ ክርስ ቶስ ። ወዓዲ ፡ ተምሕረ፡ ጥበበ ፡ ወተግሣጸ፡ ወሐሳበ ፡ ከዋክብት ፡ ዘበሂጦር ፡ OAL: ኖ ALS ወአምድግረ።፡ TPAC: ፈረበ ፡ ወን ዒወ ፡ አራዊት ETP AL? ? OAT: ወዙ ናተ ፡ ወደርብዮ ፡ hp: OPAT ። OWZ, ፈ፡ PAG? ፡ በከመ : ዳዊት ፡ ንጉሠ th ስራኤል ፡ ወአልቦ ፡ ዘጸ-ተምሕረ"፡ አም (A. fol. 96a) H : ይገብር ፡ ሰብ ፡ ዘአንበለ ፡
DP
x B. omits this word.
2B ወተንሥዙ፡፣
4 B. omits
5 B. ኢየሩሳሌም
this word. sB. WERAM: B. omits this.word. 7B. PEs « B. omits
this word. 9B, ውስተ ፡ በማይ = AOA: ሉ : ወበፀዑ፡ xB. adds AMLANAL ? አግዚአብሔር = ለጻድቃን ፡ 4B. ChAT: 7 B. AMA? 5 B. አብዪዶል፡ መሲሕ ፡፣
" B. በጸንብአ ፡ ወበገአር =: ብዙ ፡ OAF = B. ወጸውያተ። 3 B. ተስፋሆሙ ፡። 5 B., AG? 6 B. ጽጌያተ ። 5 B. ወተፈሰሐ ፡ በአንቲአሁ ፡ አበያ ፡ ፍ
ሥሕ። = B. OhAnTP ፡ ለእግዚአብሔር ፡ በአንተ ፡ ዘሰምያሙ ፡ ጸሎቶሙ ፡ OOUNA : ውሉደ ፡ WAN: AVE: OA? ውልድ ፡ ወበጽሐ ፡ APN: ችምህርት ፡ ወተምህረ ፡ PAT:
ወንጌል : = B. ዘአበው ፡ ሐዋርያት ፡
ራዊት ። BB ወተምህረ፡ “B. Orit:
= B. ወጸምዝ ፡ ፎሣረ ፡ ተምህረ፡ ንዒወ፡፣ ጸ 5B. OORE: 2G: = B. WAT:
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 37
ኃጢአት ፡ ባሕቲቱ ። አስመ ፡ ይጸቲ ፡ ታር ሣቁ ፡ ANNA: አምፈጣሪሁ = ወስበ ፡ አጸ መሩ = ጸቡሁ ፡ ወጸሙ ፡ ዘከመ።፡ ፈጻጸመ፣፡ ዙሉ ፡ ትምህርተ ፡ ተፈሥሑ ፡ ዓበ.ያ፡፡ፍ dh? ወጸኣኰችያዎ ፡ ለአግዘ. አብሔር ። [ወ ተማከሩ ፡ አቡሁ ፡ ወጸሙ ፡]፣ ወይቤሉ = ንሕጂ ፡ ሎቱ ፡ ብጾሲተ ፡ AMAL = በመ ዋዕለ ፡ ሐይወችነ፣፡ ንአቱ ፡ ውስተ ፡ ቤተ ፡ መዛግብት ፡ OFUN ፡ ንዋየ = MES: OFF ፈሣሕ ፡ በመዋዕለ ፡ መርዓሁ፡ ለወልድነ ።። (A. fol. 98a.) [wha ፡ በጽሐ ። Term ች። APH: ተወልደ =|? hae?: ሎቱ ፡ ወ ለተ ፡ ንጉሠ ፡ ሮምያ = ወአምዝ ፡ አስተዳለ መዉ. ፡ ለክከክብ : በከመ ፡ ዕበየ ፡ ክብሮሙ ፡ ወምንግሥቶሙ ። ወጸአተዉ”፡ ሎቱ + [ao ርዓተ ፡] በከመ ፡ ሕገ ፡ ክርስቲያን = ወአብ አዎሙ፡ ለመርዓዊ ፡ ወለመርዓች ፡ ውስተ ቤተ ፡ መቅደስ ፡ ዘቅድስት ፡ ማርያም ፡ ወመ wh: ቴዎፍሎስ ፡ (=. fol. o7b.) ጳጳስ ፡ HPD ጥንጥንያ። = ምስለ ፡ ቀሳውስት ፡ ወዲያቆና ት ፤ ወቦኡ ፡ ውስተ ፡ ቤተ ፡ ክርስቲያን = ወ ሠርዑ ፡ በከመ ፡ ሕገ ፡ ሰብሳብ ፡ ላዕለ ፡ መ 2B, Nap: 5 B. hh:
> B. አምነ ፡ ፈጣሪሁ ፡ the words in brackets. CQ: ።
5 B. omits the words in brackets.
ርዓዊ ፡ ወመርዓት = ወቴዎፍሎስ ፡ ሊቁ ጳጸሳች ፡ አንበረ ፡ አዴሁ ፡ ዲበ ፡ ርአስ ፡ ክ ልኤሆሙ = WANE: ጸሎተ ፡ ANAN ። ወ በረክ ፡ አንዘ ፡ ይብል ፡ አግዚአብሔር ፡ ያ NN ዘርአክመሙ”፡ Nha: አብ (ኋ. fol. 5s») WP: ዘርአ፡ ለያዕቆብ ፡ አም ፡ ራሄል” OA ያ ። አለ ፡ ARTI: ለቤተ ፡ አስራኤል ። LACH: አግዘ.አብሔር ፡ ከ.ያክሙ” ፡ ወም ስክቢክሙ = በከመ : ባረክ ፡ ምስክበ.ሁ፡ ለ ኖሣ ፡ ወልደ ፡ ላሜሣ፡ በመዋዕለ፡ አይሣ = ይባርክ ፡ አግዚአብሔር ፡ ቤተክሙ” ፡ በከ መ ፡ በረከ ፡ ቤቶ ፡ ለአቢ.ዳራ ፡ በአንተ ፡ጽ ዮን ። ODT: AAA. አአላፋት ፣ ኢትር ሣቡ ፡ ወጺችጵምዕዑ” ፣ ወስበ ፡ ይቤ = ከመ HW: ቴዎፍሎስ ፡ AP: ጳጳሳት ፡ ይቤሉ ፡ በ ማዕያን።“ ፡ አሜን ፡ አሜን ፣ ለይኩን ፡ ለ ይኩን • = ወወጽዙ ፡ አምቤተ ፡ ክርስቲ £7: OANAPO- ፡ ውስተ ፡ ቤተ ፡ መር Ce as eas
(A. fol. ora.) OAM: DY: መንፈቅ Ay ሊች ፡ ቦአ ፣ ገብረ ፡ ክርስቶስ ፡ ጎበ ፡ መርዓ ት ዘጸጸተወ”“፡ ሎቱ ፡ OAH: (5. fol. 98a.)
3B. 6400: 4B. ANG: 5 B. omits 7B. ሕይወትነ ፡ ወነሀቦ ፡ ወንትፌሣሕ ፡ በመ 5 B. ht: 10 B. ወጸዕተዉ፡
= B. ውስተ ፡ ቤተ ፡ ክርስቲያን ። =“ =. ሊቁ ፡ ጳጳሳት ፡ ዘቅስጥንያ ፡ ወምስሌሁ ፡ 3 B. ወ ACh<: “8B. ላዕሌሆሙ ፡ ወጸለየ።፡ 5 B, ወበረከሙ፡ ።B. ዘርዕክሙ።፡ BA መነ:፡ራሒA፡ “B. AR TAU: 5 B. omits this word. = B. Aa: 7 B. WO ኢትጽምኡ፡ = B. ሰማያዊያን ፡ = B. ጸሜ (sic) ። ወጸሜን ፡ ለይኩን ። = B.. WAN:
ወጽኡ ፡ አቤ ፡ ክርስቲያን ፡ አዕተወዎሙ ፡ ውስተ ፡ ቤት ፡ በብዙ ፡ ትፍሥሕት ፡ ወጸብአዎሙ፡
ውስተ ፡ ቤተ ፡ መርዓ ።
5 B. Lዜ፡ መንፈቅ ።
26 B, ዘAዕተው። k
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 38
አይሃ = ወይቤላ ፡ ንዒ ፡ ንትክየድ ፡ 1.47: ወግበሪ፡ : ዘአቤለኪ. = ወተካየዶች ፡ PAA Us: Naw? : ትስማዕ ፡ ዘይቤላ ፡ ወትግበር = TIP? he? ወጸለዩ ፡ ኀቡረ ፡ ወሰገዱ ፡ በገጸ መሙ-፡ GNP: ምድር ። ወአንቃዕደዉ ፡ ሰማ የ = ወይቤሉ፡፡ ነአምን ፡ NEAP AN: አግ ዚአብሔር ፡ አብ ፡ አግዜ ፡ ዙሉ ፡ ገበሬ ፡ ሰ ማያት ፡ ወምድ[ር] ፡ ዘያስተርጺ ፡ OHAL ስተር ፡ ANN: ተፍጻሜተ ፡ ጸሎት = ወስ ገደ ፡ PAD? ወጸውጽክ ፡ አምላዕሌሁ ፡ A ልበስ = መርዓ ፡ ዘአምቤተ ፡ መንግሥት ። ወለብበ፡፡ ፀምር ፡ ወነሥክ ፡ አምውስተ ፡ ሣ br: ብዘ» ፡ ወርቁ ፡ ወብሩረ ፡ በአምጣነ ይክል ፡ ሐረ ፡ OPO? ኀበ ፡ መርዓት ። ወ ሰዓማ ፣ ርእሳ = ወይ (A. fol. orb.) (LA? ጸግ ዚአብሔር ፡ የሀሉ PHD. ወያድግንኪ.፡ APTN? ለዲያብሎስ ፡ ቀናዒ = ONE ት ፡ ወትቤሎ ፡ ALE? ተሐውር ፡ ALA የ ፡ ወለመኑ ፡ PAL ። ወይቤላ ፡ ጸግ M2 ጎበ ፡ አግዚአብሔር ። ወአንሰ" ፡፣ ኣተ ልዎ ፡ለክርስቶስ ፡[ኣግዝአየ፡ ወአምላኪየ ወመድሣንየ 3]? አስመ ፡ መንግሥት” ፡ ዘክ
1B. od: 3B. ውስተ ፡ ምድር ፡ ወሰፍሕ ? ASU: ።
ቡየ ፡[ወዙሉ ፡ ዘበምድር 2]? ኃላፊ, ፡ ውአ ቱ ፡ OAKEY: ተዘክሪ ፡ NAT: WEE FY ፡ CALL = OBA”: LIL: A (8 fol. 08b.) ርመመት : ወጸ.ክህለች ፡ TAAL: OAT ናገረት ፡ አስመ ፡ ተዘከረት + መሐላሃ” = ወ ይእተ ፡ ጊዜ ፡ ወጽአ" ፡ በሌሊት ፡ አንዘ ፡ ይነውሙ ፡ አዝማዲሁ ፡ ወጸዕርክቲሁ”፡ ወ አግብርቲሁ ፡ ወጸልቦ ፡ HCA”? : ወጸአመ ሮ። ፡ ዘጸንበለ : ap (A. fol. 02a.) C9: © At” ። [ወይቤ ፡ አርትዕ ፡ ፍኖትዩ ፡ ወሑ-ረ Te ። ምርሐኒ ፡ አግዚአየ ፡ ETH ፡ አንተ ። በቲ ፡ አሐውር = አስመ ፡ ሣቤከ = ተማግፀን Ne: ምርሐኒ ፡ AMA? ለገቢረ OLN: አስመ ፡ አምላኪየ ፡ አንተ = ወመንፈስከ ። PSN: PCA, በምድረ ፡ ጽድቁ ። ወይ ቤ ፡ አሜን ]። ፡ ወሖረ ፡ ወበጽሐ ፡ AN? ጽ ንፈ ፡ በሕር = ወረከበ።፡ ሐመረ ፡ ዘይፈቅ ዱ፡ ይንግዱ ፡ በቲ ። OA LAs ፡ ኖትያ ት፡ከመ፡ OAL: ንጉሥ ፡፣ ውእቱ SSeS
(A. fol. 1042.) DZML Nea = ንሥ ፡ ም ስሌክሙ ፡ ከመ ፡ AFL: ወጸሁብበክሙ፡ ዓስበክሙ = ወነሥኡ ፡ ዓስበሙ ፡ OAGE.
። B. Ne: FING: ዙሎ = ዘከመ ፡ ይቤላ ፡ ወተንሥኡ ። ሕቡረ፡። 4B. ወይቤ ፡ አጸግዚአብሔር ፡ አጋዜ = ዙሉ ፡
እስከ ፡ ተፍጻሜቱ = ወአምድሣረ ፡ ጸለየ ፡ ሰገደ ፡ ወጸውጹክ ፡ አምላዕሴሁ ፡ AANA: መርዓ :
5B. ወገደፈ ፡ OANA: ANA: ዐምር
5B. ሣፁን፡ ወጸውጽክ :
7B. ARC?
ወሖረ፣ ፥ B. አምግብረ ፡ ሰይጣን ፣ 9B. ተሐድገኒ፣ © B. አሐድገኪ፡ ጋበ፣ * B. A
ንስ ፡ አሓውር ፣ ATAP : 4B. OATH: = B. AN, ፡ 5 B. ORh: :
24 B. omits ከመ AYE
1% B. omits the words in brackets. 16 B. ወሠውክጸተ : 2 B. HCAE :
19 B. omits this word. 2 B. omits the words in brackets, i. e. from Wf, sto አሜን ።
3B. መንግሥት : 7 B. MAY = OAT :
= B. Bak: ፡ cat : 23 B. adds yt
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 39
OP: ምስሌሆሙ ፡ [በሐመር : ጾሙንቱ ፡ ነጋድያን ።]" = = (A. fol. css) ወሰበ ፡ AN cht አቡሁ ፡ ቃሖረ፡ ምስለ ፡ መኳንንቲሁ፣፥፡ እንዘ ፡ ይችፌሣሕ ፡ ወበቦዞ ፡ ውስተ ፡ ቤተ መርዓዊ ፡ ወመርዓች ፡ ከመ ፡ ይርአዮ ፡ ለወ ልዱ ፡ ወይትፌሣሕ ፡ ምስሌሁ ። ወመጽአ ች ፡ አሙ፡፡ OCH: ምስለ ፡ ብዙኃት = አንስት ፡ ወጸዋልድ ፡ ከመ ፡ ትትፌሣሕ፡። NOAA: መርዓዊ : ወመርዓት = ONCA መ" ፡ ቤተ ፡ AL.COM: መርዓዊ ፡ ዘአንበለ፡ መርዓት ፡ Navi ። ወበዊአሙ፡ LAP: ALES: ሀሎ ፡ ወልድነ፡ = መችትቤሎሙ። (B. fol. 992) መEዓች ፡ ATH: ትበኪ ፡ Oh: “Le? : በሌሊት ፡ OAM, ፡ ASE: ወይ AZ ፡ ተንሥኢ ፡ ንጸሊ ፡ ወአነሂ ፡ ተንሣ አኩ“ ፡ ወጸለየኩ፡ ምስሌሁ” ፡ ወጸምድሣረ፡ ፈጸመ ፡ ጸልዮ” ፡ አምሐለኒ ፡ DLE = OA HAZ? ፡ 20.2: ሠናይ = We (A. fol. 105b.) A EA? : 18.4.2 አምላዕሴሁ ፡ AANA ፡ ወር ቅ ። OANA: ልብስ ፡ ፀምር ፡ ወሰዓመኒ፡
CANE ፡ ወይቤለኒ ፡ አግዚአብሔር ፡ የሀሉ : ምስሌኪ ። ወይቤለኒ ፡ ተዘከሪ = መሐላኪ.፡ ወጸርመምኩ ፡ ሶቤሃ ፡ OA NVAN: ፡ አክል At ወወጽአ’ ፡ በሌሊት ፡ ወሖረ ፡ OT ኩ ፡ አንዘ ፡ AND: አስከ : LAW = ወሰበ ፡ ሰምዑ ፡ ነገራ ፡ ለመርዓች ፡ አቡሁ ፡ EPP ስፁዮስ ፡ ንጉሥ ፡ ወጸሙ ፡ መርኬዛ ፡ ንግሥ ትች ። ወድቁ” : (8. fol. 595) በገጸሙ ፡ WWM ጡ”፡ አልባሲሆሙ ፡ ወወደዩ ፡ ሐመደ ፡ ዲ በ ፡ Cahav- ፡ [MAAS ፡ ገጾሙ ፡ በአጽፋሪ ሆሙ]*። ወተመይጠ ፡ ፍሥሐሆሙ።፡ ው ስተ ፡ ኀዘን" = ወማግሴተ ፡ ከብካቦሙ ፡ ው tk: Nhe: ወላህ ። ወጸዘዘ ፡ ቴዎዶስዮስ ፡ Gt: ተ ፡ አምአግብርቲዕሁ። : OAAN መሙ = አልበበ : H (A. fol. 106a.) ዳበጋተ”። = OCP ። ወአቅነቶመ ፡ ቅናተ ፡ ዘወርቅ = ወ ወሀቦሙ ፡ AAR? ብዙኃ ፡ OCP: ወብሩረ = ወአልበበ ፡ ክቡራተ = ወዙሉ ፡ ንዋየ ፡ ዘይ TPR? ለፍኖት ፡ ወይቤሎሙ ፡ ንጉሥ ። AZE ፡ አግብርቲሁ ፡ ንሥኡ ፡ NN : ውስ
t B. omits the words in brackets. 5 B. ወይቤልዋ : AL: 8B. በሌሊት ፡ ወገጹ ፡ ጾንዘ ፡ ይበርህ ፡ ha: ፀሐይ ፡ ወደንገጽኩ : ODFR:
ወጸአግብርቲሆሁ፡ 7B. Se:
4B. ጸሙ
2B. ሐረ፡ Aቡሁ፡ 3 B. adds OM:
5 B. adds FPN,
በገጽዩ ፡ ዲበ ፡ ምድር ፡ ወጾሕዘኒ ፡ ASL: ወዓንሥጸኒ ፡ ወይቤለኒ ፡ ኢትፍርሂ ፡ ተንሥንጺ፡
9B. OFAN:
© B. ምስሌሁ ፡ CAN? ዓሥሮ ፡ AANA: ፡ አንዘ ፡ ይበርህ ፡ Na :
እግረ ፡ ፀሕይ ፡ ዘመርሞዳ ፡ ወአዕይንቲህኒ ፡ ከመ ፡ ወርሕ ፡ ሐዚራ፡ ዘዕለተ ፡ገሃህ፡ = B. RAR:
= B. ወHHዘi፡ = B. ወውጸተ ፡ ጊዜ ፡
4B. ልብሰ፡ = B. ወጸቤሎ ፡ ጸይቲ ፡ ተሐውር
ANAC: OL LAL: © B. ወወፀዐ፡አምኔየ፣ወሐረ፡ 7 B. ወደቁ ፡ በገጻሙ-፡ውስተ፡ምድር፡
3B. ወተጠጡ፡ ዘን ፡ ወማሣሴተ ፣ and omits OCP:
= B. onde
19 B. omits the words in brackets. 3B, ለደጀ ፡ አግብርቲሁ : 5 B, ንሥኢ ፡ ዘንተ ፡ Whe: ንዋዩ ። ወሕሩ ፡ NS:
20 B. ፍሥሐ =B.h 4 B. ዲበጋት፡
k2
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 40
ተ ፡ ዙሉ ፡ አህጉረ ፡ ዓለም ፡ ON ፡ በጻ የ = ወለብሰት ፡ መርኬዛ ፡ አሙ“ ፡ ANA: ሕክሙ ፡ ውስተ ፡ ዙሉ ፡ ብሔር ፡ ሀቡ + መ ሣዘን ። ወነበረት ፡ ዲበ ፡ ሐመድ ፡ አንዘ ፡ ጽዋተ ፡ ለነዳያን ፡ WAP DNS? ። ለዕቤራ ትብል ፡ ይኩነኒ ፡ መንጸፍየ።፡ በሕይወትየ፡ ት፡፡ ወለአጓለ ፡ ማውታ ። Aw = በህየኒ፡፡ ወአመ ፡ ሞትኩ ፡ ምግበአዩ ፡ ውእቱ = ወሕትቱ = (8.51: 1002.) ና ፡ ለወልድ: እስከ ፡ ይሬኢ. ፡ ኣግዚአብሔር ፡ ኀዘና።፡ ለ ፍቁርየ ፡ ወብርሃን ፡ አዕይንትየ = ወአመቦ። ANE OLINK ፡ ለወልድየ = ኀቤየ” = ዘረከኮቦ ፡ ለወልድየ ፡ አሙ-ንየ፡ ፡ ANA ወይእቲኒ ፡ መርዓት ፡ ገደፈት ፡ አምላዕሌሃ፡ መሙ ፡ አነ፡ አሀብ ፡ ANN: መንፈቱ + መንግ AANA: መርዓት ፡ ክቡራተ ። ወለብሰት። PPE ። ወዘጸይድዓነ ፣ ዜኔሁ፡ ለወልድየ ልብስ ፡ ሣዘን"። ፡ ወቀረጸት ፡ ሥዕርተ ፡ Ch AUN: ዚመተ፣ ፡ APD Ave? ፡ ወብዙኃ = ሳ"። ወትቤ ፣ ALO (^. 51.075) BA: A ንዋየ ፡ አሁቦ = አምይአዜሰ ፡ ናሁ = ዝስ ም (B.fol. ob.) ዝንቱ ፡ ቤት ፡ ሣበ ፡ ኀደገ (A. fol. io6b) fh AM: ሰም) = HEU: AD 12 ወተክየድኩ ፡ ምስሌሁ ፡ ኪዳነ ። OAR ALE ፡ ኢየዓርግ፣፡ ውስተ ፡ ዓራተ፡፡ ምስ ንሖ። ፡ ለክርስቶስ ፣ ከመ ፡ ያርአየኒ። ፡ ኪያ AN? = ወኢይለብስ ፡ AANA: መንግሥት ሁ ፡ ዘተመርዓውዙ = ምስሌሁ ፡ በሕገ ፡ ክር የ ። ወኢ.ይነውማ ፡ አዕይንትየ ፡ ወኢ-የዓር ስቶስ ፡ ወዓቁቀሙንነ። ፡ ቅድመ ፡ ታቦት ፡ ወከ ፍ ፡ ሕሊናየ ፡ AVANT? ANN: hav: ያ ለሉነ። ፡ ሣቡረ ፡ በሕገ ፡ ሰብሳብ ፡ ምስለ ስተፌሥሐ ፡ አግዚአብሔር ፡ በርአየተ : ውጸቱ ፡ ዘረሰዩ ፡ ሊተ" ፡ አግዚአየ፡ ወመፃ OAL? ፡ ወፍቁርየ : ወብርሃነ + አዕይንት PEE
፡ B. ዓለም ፡ ወኡዳ. ፡ በሕረ ፡ ወየብሰ ፡ Nar: ኖትያዊ ፡ ቴር ፡ ወዙዳዱ. ፡ ጽጐ ፡ ወአዕጻ ዳት ፡ ወመራሣብተ ፡ ከመ ፡ ነጋዲ ፡ ክቡር ። ወጸምዝ ፡ ዕርጉ ፡ ጸንህስተ ፡ OAC? አድበር ፡ ወ አውግር ፡ ወደስያተ ። ከመ ፡ ወሬዛ ፡ ሀየል ። ወአፍጠኑ ፡ ረዊጸ ፡ ከመ ፡ ንስር ፡ ስራሪ ። OA ትመየጡ ፡ ፎግሬፌክመሙመ ፡ ከመ ፡ APN: ብአሲት ፡ ዘኮነች ፡ ሖወልተ = ወሣበ ፡ በጻሕክሙ፡ አ OC ፡ ግበ ፡ ምጽዋተ ፡ ለነዳያን ። ። B. ወለግዬዩራን : 3 B. omits “Ww: Ue = 4B. ወልድየ ፡ ወፍቁርየ ፡ 5 B. ጸምኔክሙ = አሁቦ : 5 B. omits this word. 7B, ሲመተ ፡ ዘእምታሕቱያየ ። ወናሁ ፡ አነ ፡ ይአዚ ፡ አስከ ፡ አመ ፡ አስምዕ፡ ፡ B. ALAC: 9 B. omits this word. 0 B. Aምሐዘን = = B. አሙ ፡ መርኬዛ ፡ ANA: ሐዘን ። 2B, hመድ፡ መንጸፍ : 3 B. ጸመ 4 B. omits this word. 5 B. hs ። 6B, OF INA: 7 B. Be: 8 B. ave]: 5 B. ch: 5 B. Cah: = B. ዛቲ ፡ ቤት ፡ ዘሐደገኒ። =“ B. OAR: = B. SCART! “5. ወጸቁመኒ፡ 25 B. ወከለሉነ ፡ PN = 5 B. ረበዬኒ፡ሊተ፡ 7 B. ወመጻሞርችዩ =
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 41
(A. fol.1092.) BA] : OF: ፡ ግብር ትች’ ፡ ወሐፍ፡ : ከመ : ይጓሥሥያዎ፣ : ለወ ልድ ፡ ንጉሥ ፡ ዘስሙ፡፡ ገብረ ፡ ክርስቶስ ወይግሣሥሠሙ ፡ ውስተ ፡ ዙሉ ፡ አህጉር ፡ ወበ ሐውርት፣ ። ወገብረ ፡ ክርስቶስ ፡ ቃረ፡ ር ግቅተ፡፡ ምድረ ፡ መጠነ ፡ ምሕዋረ ፡ ዓመ
፣። ወበጽሐ ፡ Ns ሀገር ፡ አንተ ፡ ስማ፡ አርማንያ = ወሀለወት ፡ ህየ ፡ ቤተ’ ፡ ክርስ ቲያን : ውስተ ፡ Bat: ሀገር ፡ በስማ ፡ AA ግዝአትን" + ማርየም = ወሀለዉ ፡ ህየ : ው ስተ” ፡ ዴዴ ፡ ቤተ ፡ ክርስቲያን ፡ ብዙኃን = ነዳያን ፡ ወምስኪ.ናን = ዕቤራት። ፡ ወጸጓለ ፡ ማውታ ። ወበለታትሂ።፡ ወመዓስባች = አስ a: ዓበይ ፡ ሀገራ ፣ ወበቲ ፡ ሥርዓት ፡ ዘ ተሠርዓ ፡ Nav: ይሣድሩ ፡ በቲ" ፡ ውስተ ፡ ዴዴ ፡ ቤተ ፡ ክርስቲያን” ፡ አለ ፡ ይፈቅዱ ምጽዋተ” ። ውጸቱሰ" ፡ ገብረ = ክርስቶስ AAR (A. fol. 109b.) (B. fol. rora.) 1s BL በ ፡ ምጽዋት ፡ አምአመ ፡ አደወ፡ በሕረ ፡ አ
1B. ጸሙንቱ ፡ አግብርት = 4 B. Hn“ (sic) : 7B ጸሐቲ ፡ Foor: § B, BN: = B. OL TNE ፡ ውስተ ።
3 B. adds Wea -: PO. ፡ ArAን ።
2 B. omits this word. 5B. ወሐተቱ ፡ ኪያሁ ፡ ውስተ ፡ ዙሉ ፡ በሐውርት ። 9B. መሀለወች ፡ Advi: 2B. ይእቲ : word. 5 B. PAL UገC፡ © B. ACHAT: ከመ ፡ ይሕድፉሩ፡ 5 B. ለምጽዋት ፡ = B. OMAE: ።=B. A,
ስከ“ ፡ በጽሐ ፡ ውስተ ፡ ይእቲ ፡ ሀገር = ወ ወሀበ። = ለሰሙ ፡ 67-7" = ihe ፡ ዘነ PAD: ምስሌሁ ፡ APE” 2 CFU: ። ወአልቦ : HATE. ፣ አምኔሁ፡ ወኢአሐተ ፮" = ወወሀበ ፡ ANAL ፡ ዘላዕሌሁ ፣ ወለብ ሰ ፡ አፀርቅተ"። ፡ ወረሰየ ፡ ማግደሮፎ።፡ ምስ A? ነዳያን ፡ ወምስኪናን = ውስተ ፡ ቤተ” = ክርስቲያን ፡ አንዘ ፡ ይጸጾውም።፡ መዓልተ ። OAT ። ወጸ.ይጥዕም። ፡ አክል ፡ ዘአንበ A: በሰናብት። ፣ ወይተግህ ፣ ዙሉ። ፡ ሴሊ TAM”: ይጴሊ ፣ ውስተ ፡ VALS ፡ ወ ኢጸርዕ ፡ አንዘ ፡ ይቀውም ፡ አስክ ፡ WW = ወሶበ ፡ ጠቅዓ። ፡ ለቅኔ ፡ ጽበሕ ፡ CNOA = ምስለ ፡ ሕዝብ። ፡ ይትቀነይ = ወሰበ ፡ OF አ፡አምቤተ፡ ክርስቲያን ፡ ይበውጸ፡ውስተ፡ ማግደሩ ፡ ወይውዕል ፡ ATH: ይ (A. fol. 110 a.) Pol, ወኢጸርዕ።፡ ሰዓታተ ፡ መዓልተ ፡ ወ ሴሊተ ።
(A. fol. rb.) መነበረ + ደዓመተ" ፣ ATW:
3B. ይሐሥሥያዎ : ° B. Chቀ። 10 B. omits this word. 5 B. መጸቤራት። 4 B. omits this 7 B. omits this word.
ሐደገ።፡ 2B. OANN: Aare: = B. ወበጴሐ ፡ ውስተ ፣ ሀገር ፡ OOUN: =“ B. ArT:
5 B. With: 35 B. Peet
34 B. omits this word. 37 B. MPO: © B., ig
=z B. ወይጸጻውም ፡ 55 B. OATH: ይዜምር ፡ a8 B. adds “WM: Ee NCH? ፣ ይትቀነይ :
6B bt: 7B. OAPI: = B. ARCHER: = B. ማሕደረ = B. ወA.ይጥጸም፡
3 B. በሰንቦታት፡ 55 B. ወይቁውም : አስከ ፡ Wh: 5 B. DA.ያACO
1
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 42
ኢየጸምሩ፡፡ በቱ ፡ ሰብክ ፡ ትጋሁ፡ ። Oh ምድሣረ ፡ ደዓመት፡፡ በጽሑ ፡ ህየ ፡ ክልኤ ቱ ፡ አግብተ፡፡ አቡሁ ፡ ወሕተቱ፡ ኪየሁ፡፡ 4 (B. fol. orb.) Ps ወኢረከቡ : ዜናሁ" i OMA: ፣ ውስተ ፡ ዴዴ ፡ ቤተ ፡.ክርስቲያን = ወምስኪናን ፤ ወርአዮሙ፡ ፡ ገብረ ፡ ክርስቶ ስ ፡ ወአአክመሮሙ ፡ ለአግብርተ ፡ አቡሁ ። ATED ፡ ኢሊያአመርዎ ፡ አስመ ፡ ተወ ለጠ ፡ ስነ’ ፡ ራዕዩ፡ ፡ አምብዝጋ = ትጋህ : ወጾም፣ = ወወህቡ ፡ ምጽዋተ ፡ ለነዳያን ፡ ወለምስኪናን ፡ አሙንቱ ፡ አግብርት።፡ ል 0-17 ፡ ወለቡሰሎሙ ፡ ፅኑሳን ፡ አለ፡ሀለዉ፡ ውስተ" ፡ ዴዴ ፡ ቤተ ፡ ክርስቲያን ፡ በከመ ። ለዘዘሙ ፡ ንጉሥ ፡ ቴዎዶስዮስ ። ወውእቱ ኒ።፡ ገብረ፡ ክርስቶስ ፡ AN: ይሁብዎ።፡ ምጽ Pt: አግብርተ : አቡሁ ፡ ም (A. fol. uss) ስለ ፡ ነዳያን ፡ ወምስኪናን : ተመጠወ : ው አተ ፡ ምጽዋተ ፡ በአዴሁ፡ ወቦአ’ : ውስተ፡ ALS: አንዘ ፡ ይበኪ ። ወሰገደ ውስተ : ምድር ፡ በገጹ ። ወአንቃዕደወ። ፡ ሰማዩ ፡ ወ
፡ B. ALAPC ANA: 7 B. ትጋሆ።፡ 5 B. ወረከበ ፡ ውስተ ፡ ዴዴ ፡ ቤተ ፡ ክርስቲያን 8B. ራጸዩ፡ አምብዙጋን፡ = B. ጸግብርች ፡ ለካልን ፡ ለቡሰሎሙ። 4B. ወሀሉዎ፡ 5 B አቡሁ ፡ ተመጠወ ፡ውአቱ ፡ በአይዴሁ፡ “B ወበኡ፡ 7 B. Oh | ንቃአዶወ ፡ ሰማይ። 8 B. አግዚአየ ፡ አምላክ ፡
5 B. ኪያሁ ፡ ውስተ ፡ ሀገር ፡ ወሐሕጥዙ፡ 7 B. omits this word.
አሙንቱ ፣
ይቤ ፡ ጸአዙተክ ፡ አግዚኦ ፡ እግዚአብሔ ር" ፡ አግዜ ፡ ዙሉ ፡ አምላክ ፡ አስራኤል ቅዱስ ፤ OFF’? ዘኢትትመዋክአ፡ ለፀር ወትገብር ፡ ዓቢ. ፡ መንክረ ፡ በሕቲትክ። ወ ATL? ፤ ዘወሀብከኒ ፡ ዘንተ ፡ ምጽዋተ ፡ አ PAL: አግብርተ" ፡ አቡየ = OAP LAC: ወሀቡ ፡ ምጽዋተ ፡ ለኩሎሙ ፡ ጽኑሳን ፡ . ጸሙንቱ። ፡ አግብርት ፡ ልዑክነ“፡ ኣቡሁ ። Ong. ፣ አንዘ ፡ ኢየአምርዎ ፡ ወሰምዑ ዜናሆ ። ወአምድ ግሪ : (8. fol 05a) OMe : ጸሙንቱ ፡ አግብርት ፡ ወሀበ“ : ዘንተ።፡ ም ጽዋተ ፡ ለክልአን ፡ ነዳያን ፡ ዘነሥክ ፡ አም አግብርተ ፡ አቡሁ = ወጸምድ (A fol. m2.) ASU? ፡ ነበረ ፡ ውአቱሂ።፡ ቅዱስ ፡ ውስ ተ ፡ ይአቲ ፡ ህገር ፡ ፲ዓመች።፤ምስለ ፡ ብዙ ሣ። ፡ ፃማ ፡ ወሰጊድ ፣ ወትጋህ ፡ ዘአንበለ ፡ ፀርዓት። ፡ አንዘ ፡ ኢየጸምሩ። ፡ በቱ ፡፣ ትጋ Ue! ወግብሮ ፡ በአንተ ፡ አግዚአብሔር ። (A. fol. 1148.) መጸምድሣረ ፡ ፲ወደዓመት : ጾስተርአየቶ ፡ ቅድስት ፡ ድንግል።፡ ማርያ
3B. TMG: +B. Aእካን፡ኣምአጸግብርተ፡
9B. O42 B. PRP: = B. fl: 3 B. ወወ-ቱበ፡
9 B. ንጉሥ ፡ NA Law|: ዘችገብር፡
ዐቢ. = በሕቲትችክ። መ B. ወሊተ ፡ ለገብርከ ። = B. አምጸግብርተ። = B. PAA: hem: = B. ወወጽአ ፡ አመንቱ፡። = B. MAND: and omits ANU: = B. ወአ. APO: © B. ሐረ፡ ገብረ ፡ ክርስቶስ ፣ ወወሀበ ። 277 B. omits ዘን =“ B. ወሰ:
=9 B. omits DAE:
3° B. TወgYመት ፡
x B. ብዙ» ፡ ጸም ። = B. ጽርዓት፡
5 B. N.ያአምር ፡ ANA: ትጋሁ ፡ ወምግባሮ ፡ HAMA: ክርስቶስ ፡ 34 5. omits this word.
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 43
ም ፡ ወላዲተ ፡ አምላክ ። AGC: PAA: ዓቃቤ ፡ ቤተ ፡ ክርስቲያን = ወትቤሎ ፡ጌ ሠም ፡ ነግሃ፣፡ ሑር ፡ ግበ ፡ ዴዴ ፡ ቤተ ክርስቲያን = AN: ማግደረ፡ ነዳያን ፡ ወበአ፡፡ AN: ሀሎ = አዘበሕቲቱ፡፡ ማሣደሩ = ወነገ ረቶ ፡ TAP CHE: ቤቱሂ = ወትቤሎ ፡ ን PPA? ANAL? አግዚአብሔር ፡ ወአምጽ ጾ፡፡ ኀበ ፡ ቤተ ፡ ክርስቲያን ። ወአምዝ፡ ጃዳ ግመ ፡ ይኩን VALS ፡ OPM? ። ወኢ. PAR: ይሣድር ፡ ምስለ ፡ ነዳያን" ፡ ወም ስኪናን = MPR: ስሞ ፡ Nah + ATL አብሔር ። ወሶበ ፡ ጸብሐ" ፡ hd: ቀሲስ። በከመ፡ AHF: አግዝአትነ።፡ ማርያም ፡ በ TAP CH: : (5. fol. 102d.) ቤተ” ፡ ON: 1 ቤሆሁሆ ፡ ወረከበ ፡ PP (A. fol. usa) P >: ጸን H: ይጴሊ። ወይቤሎ ፡ ANAM” ፡ ATLA ብሔር ፡ ጸውዓተክ ፡ አግዝአትነ፡፡ ማርያም ውስተ ፡ ቤታ ። ነሥአ OANA? ውስተ ፡ ቤተ፡ክርስቲያን ፡ ወረሰየ VE TALL? = ወይቤሎ” ፡ OF? ቀሲስ ፡ ANAM ፡ አግ
ዚአብሔር ፡ አምሕለከ ፡ በማርያም ፡ ወላዲ ተ ፡ AP AN: አሙ = ለብርሃን” ፡ AMMA ትነ ፡ ንጹሕችት ። በአብኒ"፡ ወወልድ : ወመ ንፈስ ፡ ቅዱስ ፡ ከመ ፡ ትንግረኒ፡ መኑ።፡ h ንተ ፡ ወአይቴ ፡ ብሔርከ ፣ ወመኑ ፡ አቡክ፡ ወበምንት።። ግብር ፡ መጻእከ ፡ ዝየ = ወሰ ሚፆ ፡ ዘንተ“ ፡ ብአሴ ፡ አግዚአብሔር ፡ ON የ = ወይቤሎ ፡ ለቀሲስ ፡ ምንት ፡ ብከ“ ፡ ጸ bE ፡ አቡየ ፡ ወለምንት ፡ ትፃሙ ፡ hav: THEE ASPA”® ፡ ወታምሕለኒ ፡ በዝን ቱ ፣ መሐላ" ፡ ዓቢ.ይ ፡ ወክቡር ፡ (A. fol. 5») ዘዕፁብ = ለሰሚዕ ፤ ወአነሂ ፡ ጸምሕለከ ፡ በ ውእቱ ፡ መሐላ“ : ከመ ፡ ትንግረኒ ፡ መኑ Woh? ታአምር ፡ ኪያየ = ወይቤሎ ፡ ቀሊ ስ ፡ አንበ ፡ ኢያጸመርኩ” ፡ AA: በሕቱ ። ANTCACTY ፡ አግዝአትኝ = (5. fol. x03.) FIC 29° ፡ ወአዘዘተ፤ኒ ፡ ከመ ፡ AP RAN: ዝየ = ወትቤለኒ፡ አምጽክአ። ፡ ለብእሴ ፡ አግ ዚአብሔር + አምወውስተ ፣ 148.4." : ወጸ Nh: ውስተ ፡ ቤተ ፡ ክርስቲያን ። ወይኩን ፡
1B. ማርያም ፡ ለፀጌር ። 4B. ONA: ምርተ ፡ቤቱ = ይሕደር :
7B. ንስ
ሣ B. በትአምርት ፡ ONh =
7 B. omits this word.
8 B., ማሣላ፡ 5 B. Aየአምረከ፡
እግዝትነ ፡ ወዘንተኒ ፡ hav:
። B. OF? አንቀጸ 5 B. በሕቲቱ ፡ ማሣዪረ ፡ ወቦ ፡ ወነገረቶ ። ‘ B. OAT KA: 10 B. 74% = and omits the next word. = B. ወስቤሃ ፣ ሖረ ፡ ኀበ ፡ ብአሲ ፡ አግዚአብሔር ? ውአቱ : 5 B. AW: SAA. ፡ PLP: 8B. Oh: ንስ ፡፣ ዳግም ። 2 B. omits hw ፡ ANC? : መጻእከ ፡ ወምንት ፡ ግብርክ ። and omits UP = ቡዮ፣ ወምንት ፡ ትጹመ፡ ፡ ወምንት ፡ ሕማምክ ፡ ከመ ፡ 35 B. ጸላ፡ ጸስተርአየተ፤ኒ ፡ በሴሊች = ማርያም ። x B. 7h:
5 B. 210: ሖር ፡ SN: Ot:
5 B. TAP CHL: OFA 9B. ዝየ ፡ ውስጠ ፡ ወጺትሕድን ፡ = B. ወሰመዮ ፡ ብአሴ ፡ 3 B. omits this word.
6B. አብጸስ ።
5 B. ይረሲ.፡ ማግደፉሩ፡ 7 B. adds = B. በጸብ : 5B. ወምንት ። 24 B, omits HY: 5 B. 1h: Ah 2° B. ADMA: 27 B. ማhላ፡:
= B. ውስተ ፡ ማሣዪርከ ፡
12
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 44
VAL 4 ፡ ዝየ ፡ ውሥጠ፡፡ ወአነሂ ፡ ZA ne: ሣቤከ።፡ MANAD-N: ዝየ ፣ ወጸይዳዕ ኩክ ፡ ዘንተ ። ONAL? አግዚአብሔር በምዓ ፣ ነገሮ ፡ ለቀሲስ ፡ አስመ ፡ ፈርሃ ፡ መ ሐላ፡፡ HAP chhe ፡ ወገነሮ = ዙሉ = ዘከነ = APA : ንዕሱ = አስከ ፡ ዛቲ ፡ OATS ። ወሰበ ፡ ሰምዓ ፡፡ ውእቱ ፡ ቀሲስ ፡ በከየ ፡ ወ አንብዓ?’ : (A. fol. 162.) OHI. ፡ ሎቱ + ወ ተበረክ ፡ አምኔሁ ፡ ቡራኬ = ወነበረ ፡ Nh th? አግዚአብሔር ፡ ሕዳጠ ፡ መዋዕለ : ው ስተ ፡ ቤተ ፡ ክርስቲያን = MOAN: አአመረ፡ ከመ : ሰምዑ ፡ ሰብአ" ፡ ሀገር ፡ ዜናሁ ፡ መ ሐለ ፡ ብአሴ ፡ አግዚአብሔር ፡ አንዘ ፡ ይብ A? ለአመ’ ፡ ነበርኩ ፣ ውስተ ፡ ሀገር" ፣ ያ መጽኡ ፡ ላዕሌየ ፡ ONE™: ክብር ። ወጾመ : An: ይበጽሕ ፡ ዜና ፡ ግበ ፡ አቡየ = ወይመ Rh: ይንሥጸኒ" ፡ ኪያየ ። ወተንሥአ ፡ ይ AA. = ANN ፡ መንፈቁ ፡ ሌሊተ ፣ ወተሳላ a: ሥዕላ ፡ ለጸግዝአትነ ፡ ማርያም ፡ ወይ ቤ። ፡ ናሁ APE: ከሠትኪ ፡ WATE? : ውስተዝ ፡ ሀገር ። ወአንቲ ፡ ተአምሪ ፡ ዘጸ
Bo Ohm: 3B. VIA: 7N® ፡ and omits መሪር 2B Ag: © B. Wi: UI? “4B. ወተሣለመ : AOA ። ለማርያም : APE: ©“B. ይሔይሰኒ፡
ግዱ ፡ ይንግዱ፡ 01: “ይ. ጸረብ፡ ለበጹ፡ = 5. ለዝንቱ ፡ ነዳይ ፡ አንግዳ 2° B. ወወሰዶሙ ።
2 B. omits Ah: 5 B. WNT: አምንአሱ ፡ አስከ ፡ ዛቲ ፡ ዕለት ። $B. ዜናሁ ፡ ANA + ሀገረ ፡ ሐለየ ፡ በልቡ =: ብጸሴ ። xB. Abe : 5 B. ወይቤላ ፡ ፆአግዝጸትያ ፡ ማርያም ፡ አንቲ፡ታ 7B. Ny ፡ ሖር MA: = B. omits AATHATE : ማርያም = B. ንስዙኒ ፡ ምስሌክሙ ። 5 B. መሐረ ፡ OP LA: Chk: ሕቁ ፡ በውስተ =
27 B. adds ‘fdud : 8 B, ሐዘኖሙ : መገዓሮሙ : ወስጸክለቶሙ =
é.CU ፡ አነ ። ወይአዜ = (5. fol. 103b.) ይ ይስኒ”፡ አሑር”፡ ሣበ ፡ ኢየጾምረኒ። ፡ ሰብ አ ። ወአንቲኒ = አጸግዝአትዩ ፡ ማርያም ። ምርሕኒ ፡ ግበ ፡ ዘይጌይበፉ ። (A. fol. 8a.) ወ ዘንተ ፣ ብሂሎ ፡ ወጽክ ፡ NAT: ወሖረ ። DAAN: ዘርአዮ ፡ AP ANH: ውጸቱ ፡ ሀገ ር። ወበጽሐ ፡ ውስተ ፡ ጽንፈ ፡ በሕር ። ወረ NN: በብዞ ፡ አንዘ ፡ ይፈቅዱ ፡ በሐመር” ። £775. ፡ ብሔረ ፡ በርበር ፡ መንገለ ፡ ዓረ ብ“ = ወይቤሎ : ብአሴ ፡ አግዚአብሔር : ለበዕለ ፡ hal: ንሥአኒ“ ፡ ምስሌከ ፡ በጸ ንተ ፡ ክርስቶስ ፡ ወይቤሉ ፡ ኖትያት።፡ ንን PPh EAN ነዳይ" ፡ በአንተ ፡ ክርስቶስ ፡ ወ WAP: ወሖሩ ፡ OAP LAE + CAR: UP ፡ APO- ፡ በሕር ፡ ፈነወ ፡ ANNA ብሔር = ላዕሴሆሙ : ነፋስ ፡ ጽኑዓ ፡ OO ድሙ ፡ ፍኖተ ፡ ኀበ ፡ APS? ወአብጽ ሐሙ ፣ ቍስጥንጥንያ ። ANG: ርአዩ ፡ጸ ግዘ.አብሔር ፡ ግዘኖሙ። ፡ ወበምዓ ፡ ገዓሮ መ ፡ ለቴዎዶስዮስ ፣ ንጉሥ = ወ (A. fol. 118.) APC: ንግሥት ። በአንተ ፡ ወልዶሙ፡
5 B. አግዚአብሔር ፡ ነገሮ ፡ ለቀሲስ 5 B. AITO: 2B. A
= B. ወይነሥኩ፡ 5B, MAAC:
5 B. AA? AA + and omits = B. ወረከበ ፡ ሐመር ፡ ALPS. ፡ ይን 5 B. PLT:
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 45
ብአሴ ፡ አግዚአብሔር = ወሶበ : አአመረ፡ NA: አግዚአብሔር ። ከመ፡፡ በጽሐ ፡ ብ ጨሔር፡አቡሁ። አአኰቶ፡ለአግቫ.አብሔር፡ወ በገደ፡በገጹ.፡ ውስተ ፡ምድር፡ ወ (B. fol. 1042.) ሰፍሐ = አደዊሁ። ፡ ወአንቃዕደወ፡ ፡ ሰማ የ ። ወይቤ : አአዙተክ ፡ ወአሴብሐክ፡፡ ወ አሌዕለከ ፡ አንተ ፡ BLA? ንጉሥ ፡ አምላ ከ ፡ አስራኤል ፡ ቅዱስ ፡ ቅዱሳን FONG: መንክር ፡ ዘጾምጻአከኒ ፡ በፈቃድክ ፡ AN: ኢፈቀድኩ ፡ አነ ፡ ወጸብጻሕከኒ ፡ ብሔረ አበ = ወይአዜኒ ፡ ANAC’: ኢየሱስ ፣ ክርስቶስ ፡ ATA Ts ለሰብአ ፡ ኀቡአት ዩ፣፡ አስከ ፡ አመ ፡ ትነሥክ ፡ ምስሌከ ፡ ለነ Gh? = አንበ ፡ አሐውር ፡ ግበ ፡ አንቀጸ ። 0, (A. fol. 3192.) +" 2 ANE = OA LEPR: አንሣአ፡፡ ምጽዋተ ፡ አምክልአን ፡ hAAtA ምተረፈ፡ ማዕደ" ፡ ቤተ ፡ አበቱ ፡ ኀበ ፡ አም ጻአከኒፉ ፡ አንተ ፡ አግዚአየ = ወዘንተ = ብሂ he: hd: ወበጽሐ ፡ ጎበ ፡ ATA": ዴዴ አቡሁ ። ወርአዩ ። ፡ ለአቡሁ ፡ አንዘ ፡ BOR
፡ B. ከመ ፡ ብሔሩ ፡ Bak: ፡ ሰገደ + በገጹ ፡ ውስተ ፡ ምድር ። 4B. adds MANCON = 7B. ሕቡጸት፥ዩ ፡ ዘምስሌክ : አመ ፡ 77": ለነፍስየ ፡ OA: xB, DAP:
3 B. OATL 02.0. : AMLAL ? 5 B. ATIO: © B. TAS: አቡየ ፡።
4B, ወይሐልፍ ፡ ቀርበ ፡ ወሰገደ ፡ ለአቡሁ = 3 B. wee: = B. ማጸደክ። OUT: 3 B, ጸግዘ.አነ፡ ኢየሱስ ፡ ክርስቶስ ፡
2 B. lhe ። 5° B. OLN ፡ ዙሉ ፡ ጊዜ ፡ ከመ ፡ አፌት ። ዮ፡ ነግሀ ፡ ወበርከ ፡ አምው-ስተ : MAK? :
7 B. omits AT! DAY ይዴዴከ ፡ ወጸፍአመኒ ፡ አምፍርፋፉሬተ *
OLAP A = LU ፡ ውአተ = ጊዜ NIE: 2B. APIA:
አ፡አምቤቱ።፡ ወየጋልፍ"፡ ወበገደ፡ ሎቱ። ወይቤሎ። ፡ ይሊቅ ፡ አንሰ ፡ AL”: OPA ከን ፡ አነ” ፡ ወጸንግዳ ፣ ወአብጽሐኒ ፡ አግ ዚአብሔር ፡ ኀቤክ = ወይአዚኒ ፡ አፈቅድ፡ TING ፡ ላዕሌየ ፡ ሠናያተ። ፡ በአንተ ፡ ክር ስቶስ ፡ WAAL? ውስተ ፡ ጽላሉሎትከ”፡ ወጾፍዕመ፤ኒ ፡ አፍርፋራት ፡ ዘአምተረፈ ፡ ማዕድከ። = (5. fol 104b) ወትትዓሠይ፡ 9 ht: MAN: አግዚአብሔር = ወሶበ ፡ በ ምዓ“ ፡ ቴዎዶስዮስ ፡ ንጉሥ ፡ አንዘ ፡ ይቅ ውም። : ውጸቱ + ወየጸምዕ ፡ ዘይቤሉ፡ ። (A. fol. u9b) ወመ“ጸተ ፣ ጊዜ ፣ ተዘከረ + ንግ ደቶ ፡ ለፍቁር ፡ OAS. = ወበክየ። ፡ AF: ይብል" ፡ ለአግብርቲሁ ፡ መኑ ፡ ውጸቱ ፡ አ PEN ፡ ዘይገብር ፡ ሠናዩ ፡ ላዕለኽ። ፡ ነዳ ይ ፡ ወጸንግዳ። ፡ ወያጸንፆ ፡ ወያዘክረኒ።። ሊተ ፡ ለዝንቱ ፡ አንግዳ ፣ ከመ ፡ አፈኑ፡ ሎ Ae: ሊሳዮ። ፡ አምውስተ ፡ ማዕፅድየ ፡ hav: LTONE = አግዚአብሔር ፡ ለወልድየ ፡ በ ግበ ፡ ሀሎ ። ወአግብርቲሆሁ ፡ አርመሙ ፡ ወ
2 B. ASU: =
6 B. omits Pe
35 B. ALE: 6 BATS: = B. ጽላሎች ፡ = B. ችችANይ ፡ and omits 4 B, adds W714: 5 B. ይቀውም ። 27 B. ወይቤሰ’ሙ ፡ 8 B. AOA:
= B. AA
5B. ቀዱስ ፡ ገበሬ = B. OCAL:
5 B. አሊቅየ : 5 B. ወጸሐድረi።
m
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 46
ኢያውሥክያዖ ። ደገመ ፡ ወይቤ 2 777” : ኣሙ-ንየ ፡ ANAN ፡ ዘአጽንዓ። = ለዝን ቱ ፡ ነዳይ ፡ አንግዳ፣፡ ወዘከሮ ፡ ሊተ ፡ አነ። አሬስዮ፡፣ ANT, ፡ ወአሀሁበ ፡ ንዋየ ፡ ዘየ አክሉ : ANN: Aas: ይመውት = ወይቤ Ae? Bፀአምአግብርተ"፡ ንጉሥ ፡ ነዋ፡ንሕነ፡ ንገብር ፡ ፈቃደከ ፡ AAP? ፡ ወናጻጸንያ፡ ለ me: A774 ፡ በክ (A. fol. oa) aD: ትቤ ። ወአውሥክአ፡ ፡ ብአሴ ፡ አግዚአብሔር ፡ ወ ይቤ ፣ አዝዝ ፡ AAP? ፡ ይግበሩ ፡ ሊተ ፡ን ስቲተ ፡ VAL ግበ" ፡ ቅድመ ፡ ውሣጤ
ATPA ፡ ሙፃጸከ፡ ከመ ፡ ትርአዩኒ፡ አንዘ።፡
TORA ፡ ወትበውጸ = ወ (5. fol. 105.) ከመ። AACA" በአንተ፡ ክርስቶስ ፡ ወአዘዘ” ንጉሥ] 2 haw: ይግበሩ ፡ VE? ንስቲተ ፣ ማግሣደረ ። ወቦአ ፡ Nit” ፡ አግዚአብሔር ። ውስተ” ፡ ማሣደሩ ፡ WING ፡፣ ሎቱ ። ወማ ግደሩኒ ፡ ከመ ፡ አንተ ፡ ዳሣስ ፡ ይጸቲ ። ወነ በረ፡አንዘ፡ይጴሊ”፡ መዓልተ ፣ ወሌሊተ ።
1B, ወደገመ ። 2B. ለዘጸጽንያ : ዮ : ወአነ : አሀብ ፡ ንዋየ ። 2 B. ሊሕያ ። 5B. ANTE:
2 B. omits “il = 2B, ውስጠ : Nav: 4B. ሊኢችርስአኒ፡ 7 B. ONAL: 8B. Mh: ውስተ ፡
EAP AA: SA: Bat:
2° B. ሎቱ ፡ ቡሎ ፡ ALT ። 5 B. ወለጸግብርት፣ = B. ጸሐዘሙ፡ በሙ። 5B. ይትለአክዎሙ፡ ጉሥ 2 ንዋየ ፡ ADM?
5 B. omits hos
3 B. HAH: 9 B. HAIN: ሎቱ ፡ ንጉሥ + ወማሕደሩስ ፡ Ae 20 B. ይጻውም። AnA: =“ 5: ስይ ፡ ዘይሁብዎ ፡ ይትመጠ፡ = B. omits this word. 7 B. OLAAL ፡ አንዘ ፡ ይቀውም :
= B. ቅንአት 55 B. ይቤሉ: 8 B. BOPJAhh®- ሔይሱ፡ * B. ወይከውኑ ፡ “= B. ወጸመሰ።
DAL TOP”: ANA”: ዘአንበለ ፡ NAM ታት ፡ ወሲሳዮ ፡ ዘወሀብዎ።፡ ይትሜጠው፡ ወይመስል።“ ፡ ከመ ፡ ዘይበልዕ = ወይሁብ : ለነዳያን ፡ Mia? ወኢያጸርፅ ፡ ሰዓታተ መዓልተ ፡ OAT ። ወይተግህ ፡ ዙላ ፡ ሌሴ ለተ” + ወይ (A. fol. 20d) RAZ? ፡ PPP ። እስከ ፡ ነግህ ። = ። = ።
(A. fol.r22b.) ለአግብርተ” ፡ ንጉሥስ ፡ A ሣዘሙ። ፡ ቅንዓት።፡ በአንተ ፡ @? ፡ አግብ ርች ፡ አለ ፡ አዕቁቀበሙ። ፡ ንጉሥ : ከመ : ይ ችለአክዎ። ፡ ANAL ፡ አግዚአብሔር ። ወ ሐለዩ ፡ ATH: GNA: አመ ፡ ነበረ ፡ ዝነ ዳይ ፡ ውስተ ፡ ዴዴ ፡ ሊቅነ ፡ ይሁበመ።ን Pe”: ለአሉ ፡ አግብርት = ወያግዕዘሙ-።። አምግብርናት ፡ ወይከውኑ ፡ አሙንቱ።፡ ክ 0-2-7: ወይቕይሱ"”፡ አምኔነ። ወይበመዩ።፡ አግዓዝያነ = OFAN ፡ ንተርፍ ፡ አግብር ተ ። አመስ“ (=. os) ሐሪ ። ዝነዳይ።። አምዴይ ፡ ሊቅነ ፡ ይተርፉ" ፡ ከማነ ። ወይ
3 B. omits this word. 4B. አሴሰ 5 B. ዩጸግብርቲሁ ፡ ለንጉሥ ።
9 B. ወጸውስ : 5B. ለተ ።፡
5 B. ATE: ATH? ትበውጾ ፡ OFORA :
© B. omits ከመ ፡ ይግበሩ ፡ Nk: = B. ወጸ.ይጥአም። 2 B. omits 5 B. በሕቡዕ። 5 B. ነግህ : = B. omits Bs 3B. AP
ss B. ንቱ Ae aN: »B.ን 39 B. omits this word. 15 B. Of
8B. ዝን: ፡H8P፡ B. adds Aግብርች።
THE HISTORY OF GABRA KRESTOs, SON OF THE EMPEROR THEODOSIUS. 47
ቤ ፡ BAP AINCT ፡ አፎ ፡ TNA: ACIS ቁ ፡ ለዝንቱ ፡ ነዳይ ፡ አንግዳ ፡ አምዴይዴ፡ ሊ Pi ። ወይቤሉ ፡ አመንቱ ፡ አግብርት ። ንዑ ፡ ናሕምሞ = በአኩይ፣፡ OF AAP ፡ ላ ዕሴሁ = ለዝ ፡ ነዳይ ፡ ወየሐውር ፡ APL, ዴ፡ ሊቅን ። ወግብ (A. የኒ. 28a) 4.5 ፡ ስሎ መሙ ፡ ጸግብርተ ፡ ንጉሥ ፡ በዝ፡ አኩይ ፡ ም AG? ላዕለዝ ፡ ነዳይ ፣ ወአምይጸቲ ፡ ATT: አግዙ ፡ ያግሥሙ ፡ ላዕሌሁ ፡ ለብአሴ፡ A ግዚአብሔር ። በአምኔሆሙ፣ ፡ HAG + ገጾ ። ON: ዘይኸ።ርያ፡፡ ርአስ = (ON: ዘይ PAP? ጽሕሞ ። ON: ዘይስሕቦበ ፡ 17°6C ተ ፣ Cate =]? oN: ዘየዓርት ፡ ላዕለ ፡ ማሣ ደሩ > ወይሰይኑ ፡ ስንቶሙ” ፡ ON HES ብ።፡ ፃሕለ ፡ OR PY”: ወይክዕዑ- ፡ ላዕሌሁ ። ON: ዘይተፍዕ ፡ ምራቁ። = ወበ ፡ ዘይነሥ አ“፡ አምኔሆሙ ፡ ኣፅፅምተ። ፡ ወትራፋፉተ። ሥጋ ፡ አምውስተ” ፡ ማዕዳ. ፡ ለንጉሥ ። ወ
ይዌግሩ” = ላዕሌሁ ፡ ወይትናሰኩ ፡ አክል ብት ፡ ላዕሴሌሀ : (5. fol. 1062.) ውጸቱበ። : ቁዱስ ፡ ብአሴ ፡ አግዚአብሔር ፡ ተዓገሠ”። ዘየተ ፡ thie? አኪተ ፡ ወተወክፈ : Nav” : ሠናይ ፡ በፍቅር ፡ ፍጹም ፡ በፍሥሐ ፡ ወበ (A. fol. 123b.) SY = DEHN ፡ ዘላዕሉ = VAS ፡ ኀበ ፡ አልቦ ፡ PL: ONT” Fh ስመ : አእመረ : hav ፡ አምፀብዓ። ፡ ሰይ ጣን ፡ ውአቱ = ወበአንተ ፡ UTED : ተዓገ ሠ ፣ ዘንተ ፡ ዙሉ ፡ ፃማ ፡ ወምንዳቤ” ። ወሞኦአ ፡ ለበይጣን ፡ በአንተ ፡ ክርስቶስ።፡ ወ ነበረ 2 በፃ =: ወሕማም ፡ ወምንዳቤ : ውስ
"2 ፡ ፌዴ ፡ ጸቡሆ ፡ ፲ወደዓመች ። AIH: LTTE’: ወያፈደፍድ ፡ ገቢ.ረ ፡ ሠናይ = ወጸግብርተ = አቡሁኒ።” ፡ አንዘ ፡ BAN: Whe: አከያተ ፡ ወዙነኔያተ ፡ ላዕሌሁ። = ወዓዲ. ፡ አንስት።፡ ወአዋልድ ፡ ወጸአማተ።፡ ኣቡሁ ፡ ወጸሙ ፡ አንዘ ፡ ይወጽኡ ፡ ወይበ
PR ROSEN CM eNO EE i i i
፡ B. ፅፀአምጸለ ፡ መክሩ = ላዕሌሁ ፡ NAR: ንሰጸል ፡ አርሕቆቶ ፡ አምዴዴ ፡ ሊቅነ ። = B. omits this word. 3 B. Tahig?: ላዕሌሁ ለAኩይ ፡ ግብር ፡ AOAN: 4B. ጸንግዳ፡ ይሐር፡ 5 B. ወሐብሩ ፡ ላዕሌሁ ፡ ጸሙንቱ ፡ አግብርት ፡ በዝ ፡ አኩይ ፡ INC: OF NE: ወጸም Lat: ‘B. ሐዙ ፡ ያሕስሙ፡ 7B. ወበnጸምኔሆሙ፡ ። B. ዘይኰርዕ፡ 5 B. omits
the words in brackets. this word. 2s B. adds Ay: © BAP ONT: WAS: ንጉሥ ።
5 B. adds ADU: 4 B. ጸምኔሆሙ ፡ ዘይነሥጸ፡ 7 B. ወይወግራ፡
= B. ዘየሐaጸብ ፡ ጻሐለ።፡ = B. omits 5 B. AOA tT: % B. በላOሌሁ ። and adds
ወበጊዜ ፡ ወይወግሩ ፡ ላዕሌሁ ፡ ወይመጽኡ ፡ he: ፡ NANT ፡ ዘንጉሥ ፡ ወይበዝቱ ፣ ሥጋሁ፡
አስከ : ይትራክአይ : ንዋየ : ውስጡ :
0 5, OWEN: Nh. ።
= B. TOW :
= B. ዙሉ ፡ በአንተ ፣ AMMAN ፡ ከመ ፡ ሠናይ ፡ በፍቅር ፡ ፍጹም ፡ በፍሥሐ ፡ ወበሐሴት ፡
ተዘኬሮ፡። = B. ወሐዘን፡። WEA: ተጸገበ፡ዘንተ።፡ “5. AM:
3 B. omits Nav: 7 B. omits this word.
4B. አምፀብአ፡ 5 B. ወው 8 B. ፍቅረ ፡ ክር
ስቶስ ። = B. ወነበረ ፡ PAA: ዝንተ ፡ ዙሉ ፡ ጻማ ፡ ውስተ ፡ . = B. ጸቡሁ።፡ 3 B. BE
ስኩ ፡ ላዕሌሁ ፡ አኪተ ፡ ወያፈደፍዱ ።
2B. ADT:
3B. AAT:
m2
1h ll UN,
WI [ll |
| | | |)
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 48
ውኡ፡ ፡ BACH? ፡ ላዕሌሁ ፡ ብዙጋኃተት፡። ጽርፈታተ፡ ። ወይቤሉ ፡ አሰስሉ ፡ ለነ፡ ዘን ች ፡ ነዳየ ፡ ፀዩዓ ፡ Naw: አ.ያግሠመነ ፡ፄ ና ፡ ዓቱ ፡ ለዝ ፡ ግዩር ፡ OP DN ፡ ግዱ. G ፣ ወምን | (A. fol. 1242.) AP ANA ። ብጸ fh? አግዚአብሔርሰ : ቅዱስ ፡ 0677" ፡ ወ ኃያል = HAA ፡ ወይቤ ፡ ATMA: ወጸምላ ኪያ ፡ ኢየሱስ ፡ ክርስቶስ ፡ OAL: አግዚአ ብሔር ፡ ሕያው ፡ ከመ : ኢይት (5. fol. 106.) ዓቀፉ ፡ ላዕሌየ ፡ AA: ሀለዉ’ ፡ ውስተ : ቤተ ፡ አቡየ ። ወጺኢይኩኖሙ ፡ ኃጢአት ፡ በኣንፒቲአየ"። OAT? አፈቅድ ፡ ትንመሥክአ፡ ለነፍስየ ፡ SPAT ፡ ወትሕት ፡ አምዙሉ ፡ ANA? ወንበ ፡ APRA”: ሣቤከ ፡ ሣበ ። ኢ-ትጸልክ ፡ ወጺኢትሜንን ። = ። = ።
(A. fol. 1262.) BRምY፡ Rh 2 AMAT ኢየሱስ ፡ ክርስቶስ ፡ ወመድሣሂነ ፡ ወም። ስሌሁ ፡ ሚካኤል ፡ ወገብርኤል ፡ ሩፋኤል ፡ ወሱርያል ፡ HANSA”: ወበራችያል ፡ OA
፡ B. ይበዉኡ፡ ወይወጽዙ፡
2B. ወጺጻረፋ፡።
TILA ፡ |፮ሊቃኝ፡ መላእክት = ጽመጸጸላፈ : አአላፉት ፡ ለዓቢይ = ስብሐት ፡ HALT ጐም] ወመጽክ ፡ HON: ANY: አዳም : ALA: OAT: ሄኖክ ፡ ወመላልኤል ። ልዑል ፡ ብአሲ. = ቃይናን" ፡ ወያሬድ = ወ AMD: ሄኖክ" = ምስለ ፡ መጽሐፉ ። ማቱሳ A: ወላሜህ። = ወጸቡነ ፡ ኖሣ። ፡ ወያፌት። ወሴም = ወመጽኡ ፡ አምፎሣሬሁ ፡ አብርሃ ም ፡ [ዓርከ ፡ አግዚአብሔር ። ወይስሐቅ፡ ንጹሕ ፡ AP AN ፡ ለክርስቶስ "፡ ወያዕቆብ ። እስራኤላዊ ። DAP LAGU: ፡ መጽአ ፡ ኢ ዮብ ፡ተዓጋ ፡ ወሙሴ ፡ የዋህ = WALT: hv? ፣ ዘኢይከውን = 1 (A. fol.126b.) As = ዓለም ፣ መጠነ“ ፡ ፈቃረ ፡ ክህነቱ = O76 ከሌሆሙ“ ፡ መልከ ፡ ዴዴቅ ፡ ወልደ ፡ ፋሌ ቁቅ ፡ ካህነ ፡ አምላክ ። ፊንሐስ“ ፡ ወጸልዓዛ Cu OAS ik # (B. fol. 1072.) መhፍን = Och የ ፡ዘዓዋቀመ ፡ NINAy”® ። ወክዕበ ፡ Zh: ሰሙኤል ፡ ነቢይ" ሊቁ ፡ ክህናት ። MAAS
5B. ብዙሣ፡
4 B. omits
4B. ዝንቱ ፡ REA ፡ ነዳይ ፡ ከመ ፡ ኢያሕስመነ ፡ ዜና ፣ ጺጸቱ ። ONAA, :
this word.
ወጸግዚአብሔርስ = ሐለየ ፡ በልቡ ፡ ወይቤ : ANA: ከመ : ጸ.ይትዐቁፉሩ : oB.f
ላዕሌየ : 7 B. omits UAQ. : ® B. omits NATEAC = 2B. አም
ሉ፡ ሰብጸ፡ © B. ወጸምጻጸጸ፡ = B. OME: ግቤሁ ፡ ANAT: ACMA: ክርስቶስ ፡
ወምስሌሁ ፡ = B. ሰዳሠያል፡። 3 B. omits the words in brackets. 4 B. omits Att?! ። 5 ሌት ። ወሄኖሰ። = 8. ወቃይናን፡ 7 B. ሄኖሣ። = 5. ወማቱሳለ፡
OANA: = B. 51 ቤም = B. omits these words. = B. ወያዕቆብ ። APS: ሥላሴ ። ወዮሴፍ ፡ ALP: ወልደ ፡ የዕቆብ ። ወጸምድ 5 B. መጸሮን ፡ ክህን ፡ መጠነ ፡ BPS? ሆለ ፡ ዓለም ።
ክርስቶስ = AGU: መጽኡ ፡ ኢዮብ ፡ ዕጉሥ ።
= B. ወይስሖቅ ፡ AS AA:
4B. ማጸከሌሆሙ፡ = B. ወዮሐንስ ፡ ወጸልዓዛር፡ = B. OAL: አዘል ። ዘአቁቀመ
ፀሐይ ፡ NEEL: መዓልት ።
27 B. ንጹሐ
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 49
ሞን ፡ MIN: OAL: ዳዊት ፡ ODL ፡ ነቢ. ይ፡ዓቢይ"፡ወኤልያስ ፡ነቢ.ይ፡ክህኑ፡ለጸዶና ይ ፡ ወኤልሳዕ፣፡ ረድኡ ። ወመጽኡ : ማ ANG = ነቢያት ፡ ዙኵሎሙ ፡ .ሰይያስ፡፡ ወ AA: ምስሌሁ ፡ ነቢያት = ወመጽአ"፡ ናታ ን፡ነቢይ ፡ ወሲራክ ፡ MAN: OCP LA: ነቢይ = ዳንኤልኒ ፡ ወሕዝቅኤል = OO a? ነበይ = ጸሐፌ ፡ ትእዛዙ ፡ ለጸግዚአ ብሔር = ወባሮክ፣፡ ካህን ፡ OALZZAN” : ኢትዮጵያዊ ። ወመጽኡ ፡ ኵሎሙ። ፡ ደቁ ቁ ፤ ነቢያት ፡ (A. fol. 2272) [ሆሴዕ ፡ ወጸሞ ጽ ። hb? ወሰፎንያስ ፡ ናሆሙ ፡ OALA ል ፡ ዮናስ ፡ DANES ፡ ዕንበቁም ፡ ወሚክ ያስ ፡ ሚልክያስ ፡ ወዘክርያስ =: ወዮሐንስ =
መጥምቅ : ወስምዓን + አረጋዊ ] ወመጽ .
ኡ ፡ HON: ፲ወ፪ፀሐዋርያት ፡ ክቡራን ፡ ምስ ለ ፡ ፎወፀጸርድአት። = ማርያምኒ።፡ ድንግ ል።፡በጸሊተ ፡ ምሕረት።። ወመጽኡ ፡ ERT
OR CET: ሃይማኖት ። OAPL ACU” =
Phe? ማግበረ፡ቅዱላን ፡ አበ፡ጳውሊ፡ ወ AN: አንጦንዮስ" ፡ OAN: መቃርዮስ።፡ወ Gao PRAT አበ ፡ ሲኖዳ ፡ ወአበ ፡ አርሳኒ” አበ ፡ በርሱማ" ፡ ወአበ ፡ ዮሐንስ ፡ ሐር ወዮሐንስ : ከማ = AN: ብሰይ ፡ WAN: A, ሰይ : DAN: ጸጋቶን ። ወመጽዙ : ዓዲ : AN: ጳዙሚስ ፡ ወአበ ፡ ታውሚን=“ = AN: ACT: ወአበ ፡ ኪሮስ ፡ አኀወ ፡ Alu. = አ (B. fol, 107b.) = 72.8. : @ (A. fol. 7%) A በ፡ኤፍሬም። AN: HL) A: OAP PY N ዓለ፡ዓምድ ። አበ ፡ ይስሐቅ ፡ ACER: Oh በ ፡ አበከረዙን።። AN: ቴዎድሮስ፡ WAN: ኣክውህ። ፡ AN: ማቴዎስ ፣ OAN : LO ብ ። AN’: ማርቆስ ፡ ዘደብረ ፡ ቶርማቅ።፡ OMAN? ናትናኤል = All: ሳሙኤል ፡ Oh በ ፡ FIA? ወጸኖሬዎስ። ፡ ንጉሥ ። ወመ ጽኡ ፡ ካዕበ ፡ መክሲሞስ ፡ ወዱማቴዎስ ደቂቁ ፡ ንጉሥ = AN: በኪሞስ ፡ ወአባ ፡ በ 11-9 ። AN: ANGER”: OAN: በአው
*B.omits MAN: 7? B. ON. nyr፡ANESይP: 2B. OhAAA: 4B. adds OA: Lt: 5 B. ወመጽዙ፡ ኢሳይያሰ። ‘5. ወመጽኡ፡ 7 B. omits ነቢይ።
° B. ትጸዛዘ፡ አግዚአብሔር፡ 9 B. ወበሩክ። © = B. omits the words in brackets, from FA): to ACIP:
ሆሙ ፡ 4 B. ወማርያም ። 35 B, መርስ = ኣክርዮስ ፡
ቋጽኡ = AN: አበከራዙን ።
25 B. omits this word. 7 B. ወጸምድሣሬሆሙ ፡ መጽዙ ፡ PEAT: hea ፡ AN: ጳውሌ = == B. WAN: በስንደ። ወመጽዙ፡ OMAN: ዮሐንስ ። OAN: ዮሐንስ ፡ ALC ። OAN: NAL = OAN: አጋቶን = 5 B. OAN: ACT ። AN? አሞን ። MOAN: አብድዩ ። ወመጽኡ ፡ ዓዲ. x 4 B. MOAN: PA? WAN: ያፍ = WAN: ስምዓን = ዘዐምድ = 2B. ANMh:
» B. WANS: "LAN: = B. omits ihe
3B. ACA © B. adds Oh : 8 B. ATO : = B. DAN: በርሶማ ። ወሕኒ = = B. MOAN:
5 B., ወጸምዝ፡ HON: መ J B. ወመጽኡ ፡ HON: AN: ማርቆስ ።
8B. PLP = = B. ወAኖርዮPስ ፡ and omits Yes 2° B. ወደማቴዎስ፡ = Bf
ብኖናዳ ። DAN: ANTEC:
= B. AGEL =
n
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 30
ሚን ፡ ፡ MAN ፡ ጐርጉርዮስ ፡ ገበሬ ፡ መን ክራት ፡ AN: ኤላርዮን ፡ ወጊዮርጊስ፡፡ ሐ ዲስ ፡ ወጸብርሃም ፡ ሐዲስ ። አበ ፡ ሳዊሮስ MAN: ለትጸ-ን ፡ DOAN: ዳፉዲ ። ወቈስጠ IMFO: ንጉሠ ፡ ሮሜ። = ወዙሰሎ’ሙ ፡ ቅ ዱሰን ። ወጸምዝ ፡ HON ፡ መጽኡ ፡ ለማዕታ Tr 4: p (A. fol. 128a.) ዳዱ.ኻን ። ወሕፃናት : 7 ጹሐን ፡ አለ ፡ ተቁትሉ ፡ በቤተ ፡ ልሔም ። ወጊዮርጊስ ፡ ወአባ ፡ OF = አንቁጦስ ፡ ወ አስጢፋኖስ + ቀዳሚ ፡ ሰማዕት ፡ ዮሴፍ ፡ ወ ኒቆዲሞስ = ወሏላጦስ ፡ መስፍን ፡ ወዮሴፍ ፡ ፀራቢ ። ቁቋርያኖስ : ወቆዝሞስ ፡ ድምያ ኖስ ፡ ወጸቢሞስ ። ለንድዮስ ፡ ወአብራንዮ ስ ፡ ወቴውዳዳ ፡ አሞሙ ። ወመጽኡ ፡ ዓዲ ፡ ጳንጠሴዎን = ሰበማዕች = (5. fol. 1082.) ወጳን MAP? ዘጸማዕት፣ ። ዮሐንስ ፡ ስንሑታ ይ’ ፡ ወቴዎቅሪጦስ ። ወፊልሞን"፡ AT ዝር፣፡ ወዓርከሌድስ”፡ መነከስ ። አብሳ."
*B. በአሜን ።
* B. ወጎርጎርዮስ :
ወጸላሂቆስ ፡ ወጳውሎስ ፡ መምሕር ፡ ወገ ማልያል። ፡ መምሕረ ፡ አሪት ። ቴዎድሮስ መዋ. ፡ ወገላዉይዎስ ፡ ንጹሕ ፡ OADM. ፋፉኖስ ፡ ዘጸንጾኪየ ። ቴዎድሮስ። ፡ AP: ሐራ። : ወፊቅጦር : (A. fol. 128b.) DAL. : ማ ርያ = ዮስጦስ ፡ WANA, : ወጓሐራ ፡ በማዕ ታት ፡ ቅዱሳን ። ወመጽኡ ፡ HON” ፡ አትና EPA’: ሰማዕት ፡ | ወአባ ፡ CN: Dis ድል ።] AN: ሣርያቆስ።፡ ወበስሊቁቆስ ፡ ወ ጀሐራ ፡ ሰማዕታት ፡ ወዮሐንስ ፡ OAL: ፁ ራቢ. ። ቁርቆስ።፡ ወእሙ ፡ ኢየሉጣ ። ወጊ ደቂቅ ፡ አለ ፡ ተግብኡ፡ ምስለ ፡ NANA: : ወካዕበ ፡ መጽኡ ፡ ደቂቅ ፡ አለ፡ ተሣግብኡ፡ ውስተ ፡ በዓት ። ወቅዱሰን"፡ ሚናስ ፡ ወ መርቆሬዎስ። = አንቁጦስ + ወመርምሕና ም ። ወመጽኡ ፡ ካዕበ ፡ ኩሎሙ ፡ ማሣበረ፡ ነቢያት ፡ በበነገዶሙ = ወማግሣበሪ ፡ ሐዋርያ ት ፡ በበሥርዓቶሙ ። ወማሣበረ ፡ ጻድቃን
3 B. omits
ሐዲስ = DAN: ሐደሪ።
ሮሜ።፡ 4B. ሰማዕታት ፡ ጊዮርጊስ ፡ DOAN: አንከሪጦስ ፡ AP: SLPS: ወአስጢፋፉኖስ፡ - ወዮሴፍ፡ 5 5B. መስፍን ፡ ጸራቤ ። ወቆጽርያኖስ ። ወየዩሂወቿ፡ርቱዓን ፡ ሃይማኖት ። ብርሃኖ FAD
ለም ። PUPA? ወድምያኖስ፡ ወኣኃዊሁ ፡ ወተውዳዳ ፡ 9B. መዓንዝር፡ © B. ወጸርከለዲሳ፡ 5 B. ወገለውድዙዮስ ፡ ምሁረ het? ወቴዎድሮስ ፡ NEL
IP: 5B. ወፊሴሌሞና ፡። ANAS: = B. wry:
OPA: ወፍቅጦር ፡ ወልዶ ፡ ህርማኖስ ፡ ዘአንጸኪያ =
ወጎርጎርዮስ = ዘአርማንያ = ወጓሐሩ + ቅዱሳን ፡ 8B. ህርያቋስ ፡ ወበስሊቁስ ፡ ወዘሮኖስፊስ ፡ ወጴጥ
5 B. ወቂርቆስ ። ወፊልሞን ፡ ወአበ ፡ FN: WAN: ዮ
8 B. omits the words in brackets.
ሮስ ፡ ወጸበስኪርዮን ፡ ወዮሐንስ ፡
ሐንስ ፡ ከማ ፡ ድንግል ፡ ወኗደቁቅ ፡ አለ ፡ ሆንገናሙ ፡ ዳያስ ፡
5 B. omits this word. 7B. fi = B. MOAN:
4B. ወቴዎድሮስ ። 5 B. Uራs 5 B. ዓዲ. 7 B. አትናስዮስ ፡
0 B. ሕዱ.ስ፡ =B.m
ቅዱስ ፡ መርቆርዮስ ፡ ወቅዳ.ስ ፡ ፈላታዎስ ። ወመጽኡ ፡ ዓዲ ፡ ዮሓንስ ፡ መጥምቅ = ወስምዓን : ነቢይ + ወ፲ወ8ኛ ፡ ወሣ፻ ፡ ሕፃናት ፡ AA? ቀተሎሙ ፡ ሄሮድስ ፡ ንጉሥ ፡ ረሲክ ፡ ወአእላፍ ፡ መ
ላዕክች ።
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS, 51
በበፃታሆሙ = ወማግበረ = ሰማፅት ፡ NNP ታሆሙ ። ወማግበረ = ክሀናት ፡ በበሥርዓቶ ©" x (B. fol. 108b.) DBnጽA’ : BP: ን} PP 2 ም (A. fol. 1292.) ስለ ፡ መሰንቆሁ ፡ አን ዘ ፡ ይዜምር ፡ በዜማ ፡ APU: ወጥዑም።። ዘያጠልል ፡ አዕጽምተ ፡ አንዘ ፡ ይቃኒ፡፡ በ ቃና ፡ ዘጥዑም = ፈድፋደ ፡ ለሰሚዕ ፡ ወይብ ል፡ሃሴ፡ሉያ፡ ለአብ = VA: ሉያ ፡ ለወል ድ ። ሃሴ፡ ሉያ ፡ ለመንፈስ ፡ ቅዱስ ። በጊ ድ፡፡ ለጸብ = ሰጊድ።፡ ለወልድ = በጊድ።፡። ለመንፈስ ፡ ቅዱስ ። ሥልጣን ፡ ወመንግ ሥት ፡ ወምዙናን ፡ ለጸብ ፡ ወወልድ ፡ ወ መንፈስ ፡ ቅዱስ ። ዕበይ ፡ ወክብር ፡ "IVA: ወምሕረት ፡ ለጸብ ፡ ወወልድ ፡ ወመንፈስ ። ቅዱስ ፡ ቅዳሴ ፡ ወግናይ ፡ ሰላም ፡ ወአምጋ ። ለሥሉስ ፡ ቅዱስ ። AN: ወወልድ ፡ ወመን ፈስ ፣ ቅዱስ ። AACE: ወባርኮት ፡ ወቅዳሴ ያት ፡ ለአብ ፡ ወወልድ : ወመንፈስ ፡ ቅዱ ስ ። ወሰገዱ ፡ ዙሎሙ : ለማያየውያን ፡ ወ
ምድራውያን = ወይቤሉ ፡ CEO: BEARS: ለሥ (.51. 85) ሉስ ፡ ቅዱስ = ለዘያሠም ሮ ፡ ANNA = ወብአሴ ፡ አግዚአብሔርኒ’። ON: Cae ፣ ዘንተ = ዙሎ ፡ ሰገደ ፡ ለአግዚ አብሔር = ወሰብሐ = ምስለ = ዙኵሰሎሙ ፡ ቅ
SAT ፡ አንዘ ፡ ይብል ፡ ሃሌ ፡ ሉያ ፡ሃሌ፡ሉ
ያ፡ ሃሌ ፡ ሉያ ፡ አሜን ፡ ለይኩን ፡ ለይኩን በረከቱ ፡ የሀሉ ፡ ምስለ ፡ ገብሩ ፡ ተክለ ፣ ሃይማኖት ፣ ወምስለ ፡ ብአሲቱ ፡ ወለተ APT:
(A. fol. 13b.) ወጸምዝ፡ተናገሮ፡ ANAL: ኢየሱስ፣ ክርስቶስ ፡ ገሃደ ፡ ATH: ይብል፡፡ ኦብአሴ + አግዚኣብሔር ። ናሁ ፡ ሰማፅኩ፡ ሰአለተክ ፡ ወብዝጋ ፡ ትዕግሥትክ ፡ ወናሁ አዓርፈክ ፡ አምዝንቱ ፡ 1979: ወምንዳቤ ። ወተሐውር ፣ ውስተ" ፡ ትፍሥሕት ፡ ዘለዓለ ም ፡ ወፍሥሐ ፡ ዘኢየግኀልቅ ። አስመ ፡ መነ ንክ ፡ ዘበምድር።፡ ኃላፊ ፡ መንግሥተ ፡ ፍ ግኝ ወተድላ ፡ ወናሁ ፣ BAL: ወሀብኩ
7B. OF HAV a- : 3 B. ይቁ ፡ ወየሣሲሊ. ፡ ጥዑም ፡ OL NA:
2B. በሐዋዝ ፡ መዝሙር : ወያጠልል : ለዘጸጽምዖ : 4B. ስብሐት ።
s B. ዕበይ ፡ ለአብ። one:
ለወልድ ፡ ዕበይ =: ለመንፈስ ፡ ቅዱስ ፡ ምልከት ፡ AAN: PANT: ለወልድ ፡ PANT: ለመን ፈስ፡ቅዱስ ። ስፍነት ፡ ለአብ ፡ ስፍነት ፡ ለወልድ ፡ ስፍነት ፡ ለመንፈስ ፡ ቅዱስ ። ስግደት ፡ ARN: ስግደት ፡ ለወልድ ፡ ስግደት ፡ ለመንፈስ ፡ ቅዱስ ። ሰላም ፡ ለጸብ ፡ ስላም ፡ ለወልድ ፡ ሰላም ፡ ለመ ንፈስ ፡ ቅዱስ = አኩቴት ፡ ለጸብ ፡ አኩቴት ፡ ለወልድ ፡ አኰቴት ፡ ለመንፈስ ፡ቅዱስ VIET: ለ አብ ፡ ግንየት ፡ ለወልድ ፡ ግንየት ፡ ለመንፈስ ፡ ቅዱስ ። HACK: ለጸብ ፡ ሕልየት ፡ ለወ (B. fol. 1092.) AR: hልየት ፡ ለመንፈስ ፡ ቅዱስ = በርከት ፡ ለጸብ ፡ ባርከኮት ፡ AMAL: NENT: ለመንፈስ ፡ ቅዱስ ። ወድስሶት ፡ ለአብ ፡ OAT: ለወልድ : OM ፡ ለመንፈስ ፡ ቅዱስ ። 5 B. ወይደሉ፡ 7B. አግዚአብሔርስ ፡ ሰብሐ = ምስሌሆሙ = ሃሌ = ሉያ = s B. ወይ, ሎ = ሰማዕኩ = OCA: (sic)? ONC: ጸሎትክ ፡ ወሰአለትክ ፡ ONES ፡ ትእግሥትክ ፡ አብ ጸሲ ፡ አግዚአብሔር። 9 5 ጸማ።፡ = 8B. ውስተ ፡ HAGA: ፍሥሐ ፡ Aha: = B, ዙ fe ፡ ዘበምድር ፡ ሐላፊ ። 3 B. OLAILZ:
= B. omits this word.
n2
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 52
ከ ፡ ሥልጣነ ፡ ታውጽክ፡፡ አጋንንተ ፡ ወት ፈውስ ፡ ድውያነ ፡ ወሕሙ-ማነ ። ዕውራን ወሐንክባነ ፡ ወወረጋውያነ = ጽሙማነ ፡ ወ በሐማኝ = BAAD ፡ ወመፃጕዓነ፡ ወእለ ፡ ለ ምጽ ፡ ወዝልትሳነ = ወዘ. (8. fol. zoo) A ሁ፡፡ ዪደዊሆሙ፡ ፡ ይሕየዉ. ፡ ወይትፈወሱ + AGECE ፡ ወቍልዔያ፡። ወይቤ ፡ ገብረ ፡ኽ (A. fol. 1328.) ርስቶስ ፡ AMLAGS ፡ ስምዓኒ ፡ ዘአስአለከ ፡ O10% ፡ ዓሥራተ፡፡ ወይቤሎ ፡ አግዚአነ ፡ ገብርየ ፡ ANAN ፡ አነ ፡ AERC የ ። ቡሉ ፡ ዘተአመነ ፡ በጸሎትክ፡ ወጸውንዓ፡ ስመከ = ወዘጸሕፈ ፡ መጽሐፈ ፡ ዜናከ’ ፡ በ ALU: ፡ ይርፍቅ ፡ ምስሌከ ፡ ውስተ ፡ ዘቁቀዳ ሚ ፡ ምላሕ ፡ HIE: GATT: ድሉትች ፡ ለቅ ዱሳን = ወይቤ ፡ ገብረ ፡ ክርስቶስ ፡ ወዘአጽ ሐፈ ፡ ተአሚና ፡ ወዘሰምዓ ፡ በተአምኖ = ግ በር ፡ ከማሁ ። ወይቤ : አግዚጸ ፡ ይኹ[ን]፡
ከማሁ : ወይቤ ፡ HON: ዘይሁብ ፡ ሥርናየ ፡ |
ወይነሂ"፡ ወፅጣነ ፡ ወፍሕመ : ወሕቅብዓ ። ወ ዙሉ ፡ HLA ፡ ለገቢረ ፡ መሥዋዕት ፡ በዕለተ ፡ ተዝክርየ ፡ ዘጸብልዓሂ ፡ ወዘበልዓ፡ ዘወዶቁ ፡ አምፍርፋራት ፡ አልዒሎ ፡አምው ‘ስተ ፡ ምድር ፡ ውእቱ፣፡ BT: (A. fol. 132b.) ከማሁ ። ወይቤ ፡ ገብረ ፣ ክርስቶስ፡ ወአመ ኢሀሎ ፡ ግበ ፡ ተገብረ ፡ ተዝክርዩየ : ወመጽ አ ፡ህየ ፡ ድግረ ፡ ሣልቅዋ ፡ ድራር ፡ ወማዕድ፡ ወይቤ ፡ እግዚ. ፡ (=. fol. 102.) ያመለ” ፡ OF ዋኝ ፡ ይልሐስ ፡ በልሳኑ ። ውእቱኒ ፡ ይ[ኩ ን] ፡ ውስተ ፡ ምሳሕ ፡ ዘ፲ጀዓመት። ። ወይቤ ገብረ = ክርስቶስ = AAA ፡ አዕደዉ፤ ፡ በሕ ረ፡አንዘ ፡ አገብጸ ፡ ዝየ ፡ በርከሙ። ። ወይ AMA? ይኩን ፡ ቡሩክነ ። ወይቤ ፡ ገብ ረ፡ ክርስቶስ ፡ ዘይትራዳአ ፡ በኀሣብስት ፡ ወ ማይ + OF": በፃሕል ፡ OF PO: ONS
'B. ተችፈውበ : ድውያን ፡ ወክውራን ፡ ወሕሙማን ፡ ወሐንካሳን : ወወርጋውያን :
ወጽሙማን = ወይቡሳን = አለ ፡ ለምጽ ። 4B. APA? ፡ ወፍቁርየ ።
2 B. ወHHH.Ay : 5 B. AAA? ፤
3 B. AB: በጸሎችክ ፡ 5 B. ጸሰራት፥የ : 2B. A
MAY? በል ፡ አገብርየ ፡ ዘፈቁድክ = ዙሉ ። ወይቤሉ ፡ ዘተጸመነ ፡ በጸሎችዩ ፡ ወዘጸጺጸ ሐፈ ። መጽሐፈ = ዜናየ ፡ ከመ ፡ BCEP ፡ ምስሌየ ፡ NIF አመች : ምሳሕ ፡ ቁቀዳሜት ፡ አ ንተ ፡ ለቅዱሳን ፡ ወይቤ ፡ ATLA? AG: ይኩን ፡ ከማሁ ። ወይቤሎ ፡ HON: ዘይሁብ = ACTE = 8 B. ወወይን ፡ ወዕጣን ፡ ወዕፀ : ወማየ ፡ OF ha? : ወሣዕረ ፡ ወዙሉ ፡ ዘይገብሩ = ለጸሰንዮ፡ ለግብረ = ቍ*ርበን ፡ ተዝካርየ ፡ ወይቤሎ ፡ አግዚሕጸ ፡ AW: ይኩን ፡ ከማሁ ፡ ወይቤ ፡ ገብረ ፡ ክርስ ቶስ ፡ ዘይሁብ ፡ ሣብስተ ፡ OPO: ወማየ ፡ ቍሪር ፡ በስምየ ፡ አንዘ ፡ የአምን ፡ ኪያየ = HNAO ሂ ፡ OUANAPL ፡ ዘወድቁ ፡ አምፍርፉራተ ። አልኢሉሎ ፡ አምውስተ + 9B. AEL፡ይ ኩን ፡ ውስተ ፡ ፲፻ ምሳሕ ፡ ORO: ኢሀሎ ፡ ዝየ = ግበ ፡ ተገብረ ፡ ተዝክርየ ፡ ወመጽኡ ፡ አም ድግሪ ፡ hae ። 15 B. የምጽኡ Ahh: = B. OLAdh?”: = B. በልሳኑ፡ ወ ይኩን ፡ ውስተ TEP AA: 5 B. ወይቤ ፡ Nat : አማግዘ. አብሔር ፡ በርከሙ ፡ ላዕለ ፡ ዕዳ ው ፡ ውስተ ፡ ሐመር ፡ ዘሀገር ፡ አርማንያ ፡ ወለዕለ ፡ አዕደዉኗ ፡ በሕረ ፡ ከመ ፡ AINA: ዝዩ ። ወይቤ ፡ ANA: ይኩን፡ =“ 5. ወጴዉ ፡ OANA:
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 53
8: ወሣዕር፣፡ወመንጸፍ። ONLALC ፡ነግደ፡ ውስተ ፡ ቤተ ፡ OF AON! አግሮ ፡ በዕለተ ፡ ተዝክርያ። = ወይቤ ፡ ANA? ይኩን ፡ ከ ማሁ፡ ። ወይቤ ፣ ገብረ ፡ ክርስቶስ ፡ በርክ : ለዛቲ ፡ ዳስ ፡ ማሣኀደርዩየ = ወለእሉ ፦-፪አግብ ርት ፡ አለ ፡ ተል (A. £51. 535) ANZ ። ወይ ቤ ፡ AMA? ትኩን ፡ ቡርክተ ፡ ከመ ፡ ዶብ ረ፡ሲና ፡፡ ወደብረ ፡ ታበር = ወጸ.ይትጋጣ አ ፡ አምውስቴታ፣ ፡ ስብሐት፥የ ፡ ወይትሐነ ጽ ፡ በውስቴታ፣ ፡ መርጡል ፡ በስምክ = ወያዕርት ፡ ውስቴታ ፡ ሥጋየ ፡ ወደምየ : ANN: ዳግም ፡ PRATE ። ወጸሉኒ ፡ ወራ ዙ"፡፣፡ይኹኩት ፡ ቡሩክነ ፡ ወያዕርፉ"፡ ታሕተ RANE (=. fol. uo) Ne ወይቤ” ፡ ገብረ ፣ ክርስቶስ ፡ NCHA: ለአበ ፡ WAP’? ፡ ወ መርዓትየ፡አሉ፡አለ ፡ከዓዉ፡ ደሞሙ ፡ Oh ንብያሙ ፡ ውዑዩየ ፡ በአንተ ፡ ንግዪችየ። ወተ PAM? ቀራንብቲሆሙ፡ ወቈስለ፡ልበሙ፡ በብካይ : ወናዕክ።፡ ወገዓር ። OLN: አግዚ.
፡ B. ውጸሳት ፡ ወሣዕር ። ወዕፀወ ፡ ወመንጸፈ ፡ ዘየሐድር፡ M7: 3B. ወይቤ ፡ ጸግዚ.አነ ፡ ውአቱሂ ፡ ይኩን ፡ ውስተ ፡ ውጸቱ ፡ ምላሕ ።
እ ፡ ይኩኑ ፡ ቡሩካነ ፡ ወትዝንም ፡ ላዕሌሆ መሙ ፡ ምሕረት ። ALCAN! ወጸ.ይጽም 0ዑ ። DALLA (A. 1. 55) Mm! AIS ከ።፡ወይርፍቁ፡ PHAN: ውስተ ፣ ምሳሕ’ ዘ፲ጀዓመት ። ወይቤ” ፡ ገብረ ፡ ክርስቶስ ፡በ ርክ ፡ አግብርተ + OHA ፡ ዘቤተ ፡ አቡ የ ፡ ዘገብሩ” ፡ አኩየ ፡ ላዕሌየ = AN: ጸግዘ ንክዎሙ። ፡ በኃጢ.ጸትያ። = ወአከ። ፡ በፈ ቃይሙ ፡ አላ ፡ ቤልሆር ፣ ጸላኢ. ፡ ገብረ ፡ ዘ ንች ፡ አንዘ ፡ ይፈቅድ ፡ Le: ያስሕት፡ ልቦሙ ፡ ወደያ ፡ ሐፀ ፡ ቅንዓት ። ATE: ስረይ = አበሳሆሙ = ወይቤ ፡ አግዚ.ጸ ፡ ስረ Line: ሎሙ ። ወይቤ ፡ ገብሪ | ክርስሄስ።፡ አማን ፡ ለይኩን ፡ ለይኩን ። ወይቤ ፡ 12 ክርስቶስ ፡ ብአሴ ፡ አግዚአብሔር ፡ ACH መ ፡ ለዙሰ’ሙ : አጋመውየ ፡ ነዳያን ፡ ወም ስኪናን ፡ ለዕኑሳንሂ።፡ ለዕቤራ-ት ፡ ወአጓለ፣ ማውታ = AKL: ወጸንስት ፡ ለጸዕሩንግ፡ ወ ሕፃናት = (B. fol. =a) ላክህናት ፡ ወዲያቋና
2B. adds PIT: B
4 B. omits
the name. 5 B. AO ፡ BወélY: AA፡PYAAWL። © B. adds ወከመ Bm
nts: s B. በሥጋዩ።
5 B. ወራዙት ፡ አለ ፡ተልጾኩ፡ AN: ይኩኑ ፡ © B. OPAL:
= B. ወይቤ ፡ አቡየ ፡ ወጸምየ ፡ ወመርዓት ፡ አንተ ፡ ወሀብከኒ ፡ AK: NAW: አንብ ፡ ውየ = B. ልቦሙ ፡ NGhh = 3 B. PACT? ። 4B. ወጸ.ይርኃ»በ፡ + ወጸ.ይጵምኡ : 5 B. adds OTC ? 6B. ፲ጀምሰሕ ፡ አንተ ፡ APSAT: 7B. ወይቤ ፡ Vib: Ak: ወይቤ ፡ HON: ባበርከሙ : ለዕሉ ፡ አግብርት ። 8 B. AN: ገብሩ : 5 B. ጸሐዘንክዎ Ty 2 BNA! »ጋጢአትያ። = B. AN: = B. በፈቃይሙ ፡ ዘገብሩ ፡ AN: ADE: ANAL: አንዘ ፡ ትፈቅድ ፡ ኪያየ ፡ ያሕጉል ። ወደየ ፡ ውስተ ፡ ልበሙ ፡ hp: ቅንአት ። ስረይ ፡ ሎሙ ፡ ኃጢጸቶሙ፡። 5 B. omits fleas 4 B. ብጸሲ. ፡ አግዘ.ጸብሔር +A ሜን ፡ሃሌ፡ሉያ። 3 B. ወይቤ ፡ ካዕበ ፡ በርከሙ ።፡ =“ 5. ፀኑሳት ፡ OAL: አጸሩግ ፡ ወ ሕፃናት ፡ ወመዘምራን ፡ ወጸናጉንሰጠጢስ ፣ ወዐፃውያን = ኃዋሣዋት ። ቀስውስት፡ OS LPG :
ih
ts
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 54
ች ። ለጸናጐጕንስጢስ፡ ወመዝ (A. fol. 134.) ም ራን ፡ ወዓፀውተ ፡ BPD: ። ወለውአቱ፡። ቕር ፡ ቀሲስ ፡ ዘጸስተርአየቶ ፡ አግዝአትነ፡። ማርያም ፡ ወለዙሎሙ፡ ፡ ነዳያን ፡ አለ ፡ የሣ ድሩ ፡ ግበ ፡ ዴይ ፡ ቤተ ፡ ክርስቲያን ፡ HAD ዝአትነ፡፡ ማርያም ፡ በሀገረ = አርማናያ፡ = AANA? OAT ACO ፡ ጸ.ትርስወያሙ፣። ወይቤ ? ANA? PACT? AN? : ወሣህ ልየ፡ ፡ ዘመንፈስ ፡ ቅዱስ ፡ ትዝክሮሙ ፡ ወ ዓዲ. ፡ ይቤ ፡ ገብረ ፡ ክርስቶስ፣፡ ባርክ ፡ ኣግ ዚኦ ፡ መንግሥተ ፡ ሮምያ ፡ ወቅ“ስጥንጥን ያ ። መንግሥተ ፡ ሊትዮጵያ ፡ ወጸርማን fos ወይቤ ፡ AMA: ይትበረክ ፡ AVS ሆሙ፣። ወብሔሮሙ ፡ ጸድበሪሆመ’ኒ”፡ ወ ማያቲሆሙ ። አፍላጊሆሙ፤ፉ ፡ ወተላያቲሆ መ- ፡ አስበሂሆሙኒ ፡ ወዕፃዊሆሙ ። ሣ ዕሮመሙሂ ፡ ወገራውሂሆሙ = ጸዝርአቲሆ
፡ B. OAD FEL ፡ ቀሲስ ፡ ዘአስተርጸየቶ ፡ ማርያም : 5 B. omits this word.
6 B. omits DAJAN :
3 B. ወመንግሥተ ፡ ቍስጠንጥንያ ፡ ወግገረ ፣ ጸርማንያ ።
THAT ፡ አለ ፣ የሕድሩ ፡ ውስተ ፡ 5 B. ሊኢችርስፆሙ ፡ ለኩሎሙ ።
(A. fol. 134b.) መሂ ፡ መማአረረ + ጸክሎሙ ። አንስሳሆሙኒ = ወአበግዒሆሙ ፡ ወዙሉ፡ + ጥሪቶሙ ። ጳጳሳቲሆሙኒ ፡ ወበትረ ፡ ያርክ ያቲሆሙ ፡ ወዜኤሏስ ፡ ቆጾሳቲሆሙ ። ካህናቱ ሆመ-ሂ፡ ወዲ ያቆናቲሆሙ። ወዘምሪቷሆሙ ፮፡ ONANLV ar = ወነገሥቶ (=. fol. urb.) መሙ : ወራቶሙሂ : ወደናግሊሆሙ ። አዕ ሩጊሆሙሂ ፡፣ ወሕፃናቲሆሙ፡ = ነዳያኒሆሙ 2 ፡ ወአብዕልቲሆሙ = MAAK a: : ADIGE ፡ ወይኖሙሂ ፡ ወጸትክልቲሆሙ ። ዞአቅማሂሆሙሂ ፡ ወዙሉ ፡ ዘዚአሆሙ ። ወ ይቤ ፡ HON”: ጸግዚክ ፡ PACT? HAP? ሥሉስ" ፡ ቁዱስ ፡ ትረድ ፡ ላዕሌሆሙ : ለክ A: የአምኑ ፡ ብየ = ወይቤ ፡ ብአሴ ፡ አግዚ. አብሔር ፡ ወዙሎ’ሙ ፡ አለ ፡ ተጋብኡ ፡ በዕ ለተ ፡ተገዝክርየ ፡ ተጸሚኖሙ : (A. fol. 135 a.) ኪያከ = MAA : ይበክዩ ፡ አንብዓ ፡ ሰሟያ
።B. ወዙሰ"ሙ ፡ መ
4B. በአርማንያ UIC:
7B, Nah. ? አግዚጸብሔር። 9 B. JC 0 B.m
አድበሪሆሙ ፡ ወጸውግሪሆሙ ፡ ወደሰያቲሆሙ ፡ ወጸብሕርቲሆሙ ፡ ወቀለያቲሆሙ ፡ ወአፍላ ጊሆሙ ፡ ወዓላቲሆሙ ። ወዕፀዊሆመ፡ ፡ ወጸበነሆሙ : ወሣፀሮሙ : ወገራ ውሂሆሙ ፡ OFA ሆሙ ፡ ወጻጳሳሰቲሆሙ- ፡ ONCE SVE: = ወካህናቲሆሙ : = B. Dመዘምé-LሆPe : @ ናኾንስጥያቲሆሙ ፡ ወነገሥቶሙ ፡ ወመኳንንቲሆሙ ፡ ወመገብቶሙ : ወመሰፍንቲሆሙ ፡ ወ ዐበይቶሙ- = ወጸእሩጊሆሙ ፡ ወመነከሳቲሆሙ ፡ ወወራዙቲሆሙ + ወጸንስቲያሆሙ ፡ Oh ፃናቲሆሙ ፡ ወደናግሊሆሙ ፡ ወምስኪዳናቲሆሙ + ወነዳያሂሆሙ : ወጸቤራቲሆሙ ፡ ወአጓለ ፡ ማውታሆሙ = ወመዓሰበቲሆሙ ፡ ወመበለቻታቲሆሙ : ወሉ ፡ ሐዝቦሙ : ወቤቶሙ : ወነፍ ስሙ ፡ ወነፍሳቲሆሙ ፡ ወክራማቲሆሙ፡ ። OTOP a ፡ ወጸዳያቲሆሙ ፡ ወመጸዋቲሆሙ ፡ ወ ዝናማቲሆሙ ፡ ወሰብላቲሆሙ = ወጸከላቲሆሙ ፡ ወዐጸደ + አቅማጋቲሆሙ ። ወወይኖሙ ፡ ወ (ሮማኖሙ- ፡ ወዙሉ ፡ OOF. ተክሎሙ ፡ ወጸንስሳሆሙ ። 2 B. omits Non: BB. ም ግረት ። 4 B. HW’ Art: and omits pS. 5 B. አሚኖሙ ፡ ኪያክ ፡ OLNNE :
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 55
መ Adhd. LTE ። APY, : (B. fol. usa) በአብያተ ፡ NCHELGT ። ወአመሂ : በጾ UTC ። ወጸመሂ ፡ በገዳም ፡ ትርከበሙ : ም ACTH = ወይቤ ፡ ANA? ይኩን ፡ከክማሆሁ፡ Ht = ወግበ ፡ ሀሎ ፡ ሥጋከ ፣ ወሣበ ፡ ተቀ ብረ ፣ AOKI: ፤ ወኀበ ፡ ተገብረ ፡ ተዝ hch ፤ ወሣበ ። ተጸውዓ ፡ ስምከ ፣ worn: ተነበበ ፡ መጽሐፈ ፡ IAN ። ህየ ፡ ይኩን ። ሣህል ፡ ወምሕረት ፡ ሕይወት ፡ ወመድግኒ tT: AOA: ፍቁርክ ፡ ANN: ለዓለመ ፡ ዓለ Ahsan
(A. fol. 1366) DAN: ሰምዓ = Mh: AD ዚአብሔር ፡ ዘንተ ፣ ቃለ ፡ ተፈሥሐ ። ወጸ ወፇሙ፡ ፡ ለክልኤቱ ፡ አለ ፡ ይትለአክዎ = ወይ, (B. fol, usb) ቤሎ ፡ አጸ»ውየ ፡ A ሐዱ ፡ አምኔክሙ ፡ LP RAS: ሊተ ፡ ክርታ ስ ፡ ወቁቀለመ = ወአሐዳ. ፡ አምኔክሙ ፡ ይወ
ር፡ ኀበ ፡ ቤተ ፡ ክርስቲያን ። ወያምጽጸ።፡ AT ዓውሎግያ = ቡርክተ ። ሖሩ፡፡ ወጸፍ ጠኑ" ፡ ወአምጽኡ ፡ ሎቱ ፡ በከመ ፡ ይቤሎ መ = ወጸሐፈ ፡ ዘንተ’ ፡ በአዴሆ ፡ LGU: አንዘ ፡ SAAR ለሊሁ ፡ መንፈስ ፡ ቅዱስ HOS. = “hu? ፡ አምበማያት = ወነገሮ = Whe’: ጾምጥንቱ ፡ አስከ" ፡ ዕረፍቱ ። ወ ከዕበ፡ጸሐፈ፡ትአምርተ፡ አቡሁ።፡ ወጾሙ፡ ዘከመ ፡ ሐጻንዎ ፡ ሠናየ ፡፣ ሕፀነተ። ፡ በፍቅ ር፡ ወበክብር ፡ ወበትፍሥሕት = ወዘከመ : ምሐርዎ” ፡ መጻምፍተ። ፡ ጥበብ ፡ OF? MA ፤ ወጥ (A. fol. 57a)በበ = ዘበሂጦር ። ወ AP LAL ፡ ፈጸመ ፡ ጽሒፈ ፡ ነመሥክ፡ አ
ውሎግያ ፡ ቡርክተ ። ወተንሥክ ፡ ብእሴ ፡
አግዚአብሔር ፡ ወጸለዩ። ፡ አንዘ ፡ ይጴው 0 ፡ አስማቲሁ ፡ ለአግዚ.አብሔር።። AAG: አልፋ 1 አሌፍ = ብፁዓን ፡ አለ ፡ ንጹሐን
፡ B. በቤች ፡ ወጸመሂ ፡ በቤተ ፡ ክርስትያን ፡ ተዘኪሮሙ ፡ PACT: ወይቤ ፡ ANA: ይኩኑ ፡ ከማሁ ፡ ወመጽአ ፡ መንፈስ ፡ ቅዱስ ፡ UL? ወነገሮ = ዙሎ ፡ ወይቤሎ ፡ ሰማዕኩ ፡ ጸሎት ከ ። ወበአለትክ ፡ ኦአብአሲ ፡ አግዚአብሔር ፡ ወናሁ ፡ አጾዓርፈክ ፡አምዝንቱ ፡ጸማ፡ ወተሐውር፡ ው ስተ ፣ ሕይወተ ፡ ዘለዓለም ፡ ፍሥሐ ፡ አስመ : መነንከ ፡ መንግሥተ ፡ ወተድላ ፡ ዘበምድር ። ወ ይጸዚኒ ፡ ወሀብከኽ ፡ ሰልጣነ ፡ ታውጽክአ ፡ አጋንንተ ፡ ወችትፌውስ ፡ ድውያን ፡ ወሕሙ-ማነ ፡ WH ውራ ። ወሓንክሣነ + ወጽመሙ'ማነ ፡ ወበሐማነ ፡ ወጽው-ሣነ ፡ ወጸለ ፡ ለምጽ ፡ NANT: ይሕየ ው ፡ ወዙሰ’መሙ- ፡ ይትፌወዙ ፡ አምዳዊሆሙ- ፡ ጎበ ፡ ሀሌ ፡ ሥጋከ ፡ ወተቀብረ ፡ አዕጽምቲክ : ወሣሽበ ፡ ተጸውዓ ፡ ስምከ ። ወግበ ፡ FIN: መጽሐፈ = ዜናከ ፡ ህየ ፡ ይኩን ፡ ሣህል ፡ OP ACT: ወመድግኒት ፡ አስከ ፡ ለዓለመ ፡ ዓለም ፡ አሜን ። ። B. አግዚአብሔር ፡ጸውዓሙ ፡ Ae: አግብርት : 3 B. AP Ah: ሊተ ፡ BAP ENO ፡ ACTA: 4B. PP RA: አውሎግ P‘ቡርnት ። 5 B. Obs: © B. omits this word. 7 B. omits HY «B. LLG: 9 B. omits “(bU«: ° B. omits Ae?) = B, ANN: ተፍጻሜቱ ፡ OAhd.: = BA Alu: ፡ ወለጸሙ ፡ Nha: ሐፀንዎ። 35 B. ሐጽንየተ። 4 B. au: 15 B. oA AGT ፡ ነቢያት = ወመጤፀዐ ፡ ወተግሣጽ ፡ ወዙሉሎ ፡ ሕገ ፡ መንግሥት ፡ ወጥበብ ፡ በሂጠር : 16 B. omits this word. 7 B. omits DAAC AY: BNA: OLA,0-0: = B. adds Ph:
o2
. THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS, 56
በፍኖቶሙ ፣ ቤች ። በምንት ፡ ያረትፅ ፡ ወሬ ዛ፡ ፍኖቶ ። ሜል ፡ 629 ፡ በገብርክ ። ፮ BP ጠግዓት ፡ ነፍስየ ፡ በምድር። de ም ሕረ፤ ANA? ፍኖተ ፡ ጽድቅከ ። ዋው ይምጻእ ፡ ላዕሌየ ። ምሕረትክ ፡ አግዚአ ። ዛይ ፡ ተዘከር ፡ ቃለከ ፡ ዘአሰፈውክ ፡ ለገብር ከ ። ሔት ፡ ክፍልና ፡ አግዚአብሔር፡ ጤት ሠናይተ ፡ MCN: ላዕለ ፡ ገብርክ = Pk th LPH ገብራ ፡ ወለሐኳ፤ ። NE: BAT: ነፍስየ ፡ ውስተ ፡ አድሣኖትክ ። ላሜድ th NLA? ይነብር ፡ PAN: ውስተ ፡ ሰማይ = ሜም (A.fol.137b) ጥቁ ፡ AGEPC: ሕገ Nh: አግዚዖ ። ኖን ፡ ማጎት ፡ ለአግርያ ፡ ሕግ ከ ፡ ሰበምኬት ፡ ዓማፅያነ ፡ BAAD: ThA: አፍቁርኩ ፡ % ፡ ገበርከ ፡ ፍትሐ ፡ ORL: bo? መንክር ፡ AON: ፃዴ ፡ ጸድቅ ፡ አን ተ ፡ ANA ፡ ወርቱዕ ፡ ዙሉ ፡ Deh ። ቋፍ ፡ ጸራኀኩ ፡ ኀቤከ ፡ በዙሉ ፡ ልብየ ፡ ስ ምዓኒ ፡ ANA ሬስ ፡ ርኢ ፡ ሕማም፥ዩ ፡ ወ አድሣነኒ ። ሳን ፡ መላአክት ፡ ሰደዱኒ ፡ በከን ቱ፡ታው ፡ ለትቅረብ ፡ ስአለትዩ ፡ ጎቤክ፡ እ
ግዚኣ ፡ በ፡በ፡በ፡ጎ፡ገ7፡ገ፡ገ፡ደ፡ደ፡ UND ሐ፡ሔ፡ሔ፡ጡ፡ጠ፡ጠ፡የ፡ዬይ፡ዬ።ኪ፡ ክከ፡ካ፡ሉ፡ላ፡፣ላ፡ም፡ማ፡ማ፡ት፡ና፡ና፡ ስሰ 0s pss 60: G,: (5.1, uaa) ጸ፡ጽ፡ጽ፡ቀ፡ቁ፡ቆ፡ራ፡ሬ፡ሬ፡በ፡በ፡ ሰ፡ቲ፡ቱ።፡ቱ።
(A. fol. 39%.) ወካዕበ ፡ Bs? = ብፁዓን tA At ንጹሐን ፡ በፍኖቶሙ። ወእለ፡ የሐውሩ፡ በሕገ ፡ አግዚጸጾብሔር ። ብፁዓን ፡ አለ ፡ የጋ ው ፣ ስምያ = ወጺለየ ፡ ዘንተ ፡ ጸሎተ ፡ አስ ከ ፡ ተፍጸሜቱ ። OHAATZ ፡ ጸሎታተ ፡ በ ከመ፣፡ PAL: ፡ ወመጠዎ፡፡ ቍርበነ፡ መ ንፈስ ፡ ቅዱስ ፡ MALU? አምውስተ ፡ ዓው ሎግያ፣፡ ቡርክት = ወአሣዛ፡’፡ በአዴሆሁ፡ ለ Lak: ክርታስ ፡ ወሜጠ"፡ ገጾ ፡ መንገለ : ምሥራቅ ። ወዓተበ፡፡ ይምነ፡ ወጽግመ ። ወ ይቤ ፡ በስመ ፡ አብ ፡ ወወልድ : ወመንፈስ ፣ ቅዱስ ። [ወኖመ ፡ ሶቤሃ ፡ ወአንቃዕደወ፡ በ ማያ]"። ወወጽጸት ፡ መንፈሱ ፡ ALY" ። ወ ነሥአ ANA? ፡ ነፍስ ፡ ፀዕዱተ።፡ hav:
In B. we Hees — O20: አልፋ AAG ። NNN VED De Pe Ae Be
ሀ።ሆሁ።ዊ።ዎ።ዚ።ዘ።ሐሕ። ሒ።ሔ።ጠ።ጠ።የ።ዬይ።ኪ።ኮከ።ከ።ሉ።ለ።ላ።ሞ። ሜ።ሚ።ኑ።ና።ናበ።s።ሲ።ዔ። PPE LARNER ሬ።ሬ።ሲ።ሲ፡።ሲ፡።ቲ።ቱ።ቱ። ። B. WAAC? ዘንተ ፡ መዝሙመረ፡ ወይቤ ብፁዓን AA? ንጹሓን ፡ በፍኖቶሙ ። አስከ ፡ ተፍጻሜቱ ፡ ወከልጸንሂ፡ ‘8 hao: ‘8B ወመ MOP : 5 B. omits Aor = 5 B. ውጸቱ ፡ አውሎጌያ = 7B. OAdl : 8 B. ወተመይጠ : and omits TA: 9 B. OOTN : 12: O20: Nha: ጸብ ። 10 B, omits the words in brackets. ™ B. omits A0L7: = B. AMAT: 3B. 7
Rat:
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 57
አስሐትያ : Oh’: በአይዴሀሁ ፡ O24: ንዒ = በሰላም ፡ ፍቅርትዩየ። ፡ ንጽሕት = ወ ሰሙ = (A. fol. 45a.) PANE = መላጸክ ተ። ማሣኀበረ፡ ነቢያት ፡ ወሐዋርያት ። AP ን ፡ ወሰማዕት ፡ ወዙሎ’ሙ ፡ ቅዱሳን ፡ መነ ኮሳት = ይቤሉ፡፡ ሃሌ ፡ ሉያ ፡ ወተቀበልዋ መላጸክች ፡ በፍሠሐ ፡ OND : ወማሣ Ot = አንዘ ፡ ይብሉ ፡ ሃሴ ፡ ሉያ፡ሃሴሌ፡ ሉ ያ" = ዘፃመወ’ : በዓለም = የሐዩ ፡ ለዝሉ ፉ ። OANAP ፡ ኢየሩሰሌም ፡ ሰማያዊት = ወከነ ፡ ዕረፍቱ ፡ በዕለተ" ፡ ሰንበተ ፡ ክርስ ቲያን ፡ ጊዜ፡ ፡ ቦ፡ ሰዓት ፣ አመ ፡ ፲ወ8። (8. fol. 35) ወር ፡ ጥቅምት ፡ ባበ.” NA ውራ ፡ ሮም ። OTA ፡ ጽራጋ ፡ መላክ ች። ፡ በዓየራች ። OANLA: N.C ፡ 4M: A210: ወነፍስ ፡ ንጽሕት ፡ በአዴሁ” ። [ወ ጸጸላፈ።፡ አእላፋት ፡ ወትጸልፈተ ፡ AAA ት ፡ መላአክት ፡ ይቤሉ ፡ P(A. fol- ovጋዱ.ስ። ቅዱስ ፡ ቅዱስ ፡ ወአለ ፡ ርያል ፡ ይነፍሑ ።
አቅርንተ ፡ ወኒሊቃናት ፡ ይሴብሑ ፡ ወቅዱ. AD: ነቢያት ፡ ወሐዋርያት ፡ ጸድቃን ፡ ወሰ ማዕት ፡ ይቤሉ ፡ ሃሴ ፡ ሉያ ፡ አስከ ፡ AN: ሰ ምዓ ፡ ሊቁ ፡ ጳጳሳት ፡ AN: ቴዎፍሎስ ፡ ጽ ራ። ፡ መንፈሳውያን ፡ አንዘ ፡ ይብሉ ፡ ሃሌ ፡ ሉያ =] ወበይአቲ ። ፡ OAT: አንዘ። ፡ ሀሎ ። ሊቁ ፡ ጳጳሳት ፡ አበ ፡ ቴዎፍሎስ ፡ ውስተ ቤተ ፡ ክርስቲያን ፡ ከመ ፡ ይሥራዕ" ፡ P-L Ni = ወሀለው”፡ ህየ ፡ ቀሳውስት ፡ ወዲያቁ ናች ፡ ወዙሰሎ’ሙ።፡ ሕዝበ ፡ ቍሦሥስጥንጥንያ። ወስቤሃ ፡ ሰምዓ ፡ ሊቁ ፡ ጳጳሳት” ፡ PATA ምሰማይ ፡ አንዘ ፡ BAC: ወይብል ፡ ቴዎፍ ሎስ ፡ ስማፅ ፡ ወግበር ፡ HAAN ፡ ወሑ- ር ፡ ቤቶ ፡ ለቴዎዶስዮስ ፡ ንጉሥ = OA (A. fol. 1412.) ጽA፡ ዝዩ = ሥጋሁ ፡ ለቅዱስ ፡ Nah? አግዚአብሔር ፡ Na: ይችቀቁዶስ፡ ቅቍ-ርባንክ = ወሰበ ፡ ሰምዑ" ATE”: LA: አንዘ ፡ ይጸርሣ ፡ ወይብል ፡ አምሰማይ ፡ አኻ ከሙ ፡ ፍርሃት ፡ ወረዓድ ፡ AWA: ይቀውሙ
፡ B. በአደዊሁ ፡ ቅዱሳት ፡ ወይቤ =
3 B. On head: ፡ ጻድቃን ፡ ወሰማዕት ፡ ነቢ.ያት ፡ ወሐዋርያት : 5 B. adds ሃ1h፡ሉያ: 7 B. በወርሃ ፡ በቤ ፡ ወበግዕዝ : ጥምቀት ፡ ወተሰሞዕፀ ። = B. መላአክት : ወአግዚ.ክ ፡ ነገሮ
23 B. omits the words in brackets, i, e, from AAA 4 B. NOAE: 56 B. OATH: 5 B. omits the name. 7 B. ይ, 5 B. ወዙሉ፡ ሐዝብ ፣ AA: ሀለዉ ፡ ብሔረ ፡ Ph
በሐሴት ፡ ወበማሕሌሴት፡
በዕለተ = 9 B. 7.1L = በአናቅጽ ፡ አየራት ፡ ጽራሣ፡። በ ፡ ንጸሕች ፡ ውስተ ፡ hot: ፈ፡to: ሃሌሉያ ሰራፅዕ። 3B. ወሀለው ፡ ምስሌሁ ፡
2B. ጸፍቁርትየ ፡ ነፍስ ፡ ንጸሕት ። 4B. ይብሉ 5B. © 7 B. HAaPO@: 5 B. omits
= B. ነፍ
ጥንዋንያ ፡ ወቦኡ ፡ ውስተ ፡ ቤተ ፡ ክርስቲያን ፡ ከመ ፡ ይቀረቡ ፡ ቍርበነ ፡ አንዘ ፣ ሀለዉ = ዙሎ
0 ፡ ይቁውመ : YP:
= B. ወቴዎፍሎስ ፡ ሊቁ ፡ ጳጳሳት ። አንዘ ፡ ይቄድስ ፡ CN: On
ምዓ ፡ ቃለ ፡ አንዘ ፡ ይብል ፡ ወይጸርሣ ፡ ቴዎፍሎስ ፡ ሊቁ ፡ ጳጳሳት ፡ ሑር ፡ APRA? ዝየ ፡ ሥጋ
Us = B. figro:
= B. ዘንተ ፡ ነገረ ፡ አሐሕዞዘሙ ፡ ፍርሃተ ።
5 B. AOA:
p
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 58
መሙ ፡ህየ ። ወውክጸተ ፡ ጊዜ ፡ AAN: AP: RAAT ፡ ኀበ ፡ ቴዎደስዮስ ፡ ንጉሥ፡፡ አስ መ ፡ ነገሮ ፡ ቃል ፡ Na: ሀሎ ፡ ሥጋሁ ፡ ለ ቅዱስ ፡ ውስተ ፡ ዴዴሁ ፡ ለንጉሥ = ወለጸ ከ ፡ አንዘ ፡ ይብል =: በኑክ ፡ ሀሎ ፡ ውስተ ፡። ድዴከ ፡ NAb: አግዚአብሔር ፡ ዘድልው ለመንግሥት ፡ ሰማያት ። ዘጸዕረፈ ፡ ዮም እስመ : ሰማፅነ = (B. fol. 14a.) PAP: አምሰ ማይ ፡ ዘበጸንቲጸሁ ። ወይቤ ፡ ቴዎዶስዮስ = ንጉሥ ፣ ጸግብርቲሁ፣፡፡ በኑ ፡ HASH መሙ፣፡ ዘሀሎ ፡ ውስተ : ዴይ ፡ ብ (A. fol. aw.) አሲ. ፡ ዘድልው ፡ ለመንግሥተ ፡ ሰማያት ፡ ዘ አዕረፈ ፡ ዮም’፡ ወይቤልዎ ፡ ALAC: አሊቅነ ። ወይቤሎሙ ፡ ንጉሥ ፡ ሑፉሩፉኬ፡ሣ ww? : one ። = =።
(A. fol. 143b.) ጸም : መጺ. ፡ BAT ርት” : ወቆሙ ፡ ቅድመ ፡ ንጉሥ ፡ ወይቤል P= አሊቅነ ፡ ሀሎ ፡ ሣቤነ ፡ ውእቱ ፡ ነዳይ።፡ ዘአዕዋብከነ ፡ ወንሕነ ፡ በሰማዕቱ = ከመ ፡ ው WE?! ድልው ፡ ለመንግሥት ፡ ሰማያት ።
> B. ለአከ ፡ ቴዎፍሎስ ፡ ሊቁ ፡ ጳጳሳት ።
ዘሀሎ ፡ ውስተ ፡ ዴይዴከ ፡ ብአሴ ፡ ዘድልው = ለመንግሥት = ሰማያት ፡ 4B ለአግብርቲሁ = 7 B. omits HA = PY? :
0B. ወመጽዙ ፡ ክሉ ፡ ፪ አግብርት ፡ ወቆሙ :
3 B. ይነስ ፡ ሲሳየ ፡ ከመ ፡ ዘይበልዕ ፡ HATE: 4 B. fhe
25 B. omits “ith?
5 B. omits AA
ዘይትናገር + በአንቲጸሁ + ወይቤሰሎሙ : መሙ : 5 B. fofot : 2B. ሕቱ ፡ 2B, omits SAM: ቱ ፡ ነግፀዐ : MACH: 8 B. ወየሓምምያዎ ፡ ላዕሌሁ ፡ በአኩይ = እዚ = = B. omits 7h?” ?
Pen: 74 B. adds ቴዎፍሎስ ወመስቁቀላች : ወማዕፀጠንታተ :
= B. OhPCa-: 5 B. ናሁ፡ተረክበ፡ በውስተ ፡ S808 = 27 B. adds APPS:
ስመ ፡ ይነሥአ።፡ ሲሳዮ ፡ ዘአንተ ፡ ፈኖክ Aer”: ከመ ፡ ዘይበልዕ ፡ ACH: ወነግሃ፡ ወ ይሁብ ፡ ለነዳያን ፡ ሣቡእ። ። ወውአቱኒ"። ይጸውም ፡ መዓልተ ፡ OAT ። ወዓዲ ፡ይ ችዔገሥ። ፡ አንዘ ፡ ይጴጸልዎ ፡ ወይዘብጥ P= በአኩይ።፡ ግብር ፡ ዙኵሎሙ ፡ አግብርቲ 1: DAAC”? ፡ አንጉሥ ። ወይጸዚዜኒ።”፡ ንሑር ፡ ንርአዮ + ኪያሁ ። ወይቤሎሙ : ንጉሥ“ ፡ ሑሩኬ ፡ አፍጥኑ ፡ CAP fe: ወሖ GP አሙንቱ ፡ አግብርት ፡ ወረከብዎ።፡ለ WAG : (B. fol. 114b.) HOS? MA (A. fol. 1442.) th? አግዚአብሔር ። ወነገርዎ ፡ ለንጉሥ፡ወ ውአተ ፡ ጊዜ ፡ ለጸከ ፡ ንጉሥ ፡ ግበ ፡ AP: SAAT: አንዘ ፡ ይብል ፡ PA: ዘዚነወክ ። AP AVL ፡ ናሁኬ ፡ ተረክበ ፡ ውስተ ፡ ይ, ዴየጸ። ። ወነሥጸ ፡ ሊቁ ፡ ጳጳሳት ፡ መጻሕ ፍተ ፡ ወማዕተባተ ፡ ወመስቁላተ ፡ ወማዕጠ ንታተ። ፡ MAD ፡ ቀሳሰውስት። ። ወሖሩ ይትቁበሉ ፡ ሥጋሁ ፡ APSA: አምቤተ፡ ንጉሥ ። ወጸስተዳለወ ፡ ንጉሥ ፡ መናብርተ፡
። B. ንጉሥ ። አንዘ ፡ BNA: rh:
3B. PA: 5 B. WAA@CE 8 B. adds AVNC IU: :
7 B. ይትዔገስ። 20 B. omits Of 5 B. ረከብዎ : በዘአጸዕረፈ፡ ለ
6 B. ወው-ክቱበ ፡
2° B. omits
72 B. ለብጸሴቤ ፡ ጸግዚጸብሔ
™ B. omits YAP .
THE HISTORY OF GABRA KRESTOs, SON OF THE EMPEROR THEODOSIUS. 59
ዘወርቁ : ወብሩር ፡ ግበ ፡ ይነብሩ ፡ ሊቃነ፡ጳ RAs ቀሳውስት ፡ ወዲያቆናት = ወጸግበ ረ፡ ብዙኃ ፡ መኃትወ ፡ አስክ ፡ ስበ ፡ ይከው ን ፣ ብርሃኑ ፣ ከመ : አንተ ፡ ፀሐይ ። OAN fhe ፡ ሥጋሁ ፡ ለቅዱስ ፡ ውስተ ፡ ቤተ ፡። መን ግሥት ። ወቦኡ ፡ ሣቤሁ ፡ ሊቀ ፡ ጳጳሳት ፡ን ጉሥ ፣ ወዜ (A. fol. 4%.) ሏ.ስ ፡ PRAT ፡ ከ መ ፡ ይርጸዩ ፡ ወይሰለሙ ፡ ሥጋሁ ፡ APS. ስ ፡ ወይርአዩ ፡ ክርታስ ፡ om: ዘሀሎ፡ ው ስተ ፡ ASU: ። ወፈቀዱ ፡ ነሚአታ፡፡ ANC ታስ ፡ አምአዴሁ። ወኢክህሉ ፡ PLAT: A, ንጉሥ ፡ ወኢሊቁ ፡ ጳጳሳት = ወይቤ ፡ ሊ ቁ ፡ ጳጳሳት ፡ ተንሥኡ TAA! ፡ ግበ ፡ አግ ዚጸብሔር ፡ ኦአደቁቅየ ፡ ቅድመ ፡ ሥጋሁ፡ለ ቁዱስ = ወጸለዩ ፡ ጸሎት = (5. fol. 1152.) ወሰ አሉ ፡ ግበ ፡ አግዚአብሔር ፡ OLAS? አ NLA? መሐረነ ፡ ክርስቶስ ፡ E717: ወቦ ቤሃ ፡ ተፈትሐት ፡ አዴሁ ፡ ለቅዱስ" ፡ በፈ ቃደ ፡ አግዚአብሔር ፡ ወቀርበ ፡ AP? ጳጳሳ
ች ፡ ወነሥጸ ፡ ALA: ክርታስ ፡ ወአንበባ፡ onne ፡ Nhe: መሪረ’ ። =።
(A. fol. 46%) Bhም]፡ COMP : ለንጉሥ ክርታስ ፡ ወአንቦበ ። OHA : hav: ው WE: ፍቁር ፡ ወልዱ ። ወውእቱ : ጊዜ ፡ ወ ድቁ ፡ በገጹ ፡ ዲበ ፡ PVC: ወጸንገርገሪረ፡ AOA: haves": ወጸፍዓ። ፡ ገጸ ፡ ONE: Nhe : መሪረ። ፣ አንዘ ፡ ይኬልሕ ፡ ወይብ A= አወልድየ።፡ ወፍቁር ፡ HAAN: ብር 712 አዕይንትዩ ።፡ ወወራሴ፡ መንግሥትዮ። ወሐፀንኹክ ፡ በፍቅር’ ፡ ወበክብር፡ ONTE Pat = ወዘመሐርኩክ" ፡ PAN: ወተግ ሣጸ ። ወተፈሣሕኩ ፡ ብከ ፡ hao: ንዕስከ’። አግዘንከኒ ፡ አመ ፡ ልህቀ" ፡ ወጸደምክ፡ ለ ልብየ ፡ ወዶምሰስክ ፡ AGL’ he? ወጸማሰን ከ ፡ ስነ ፡ ለህይየ ። ወአንተሰ ፡ አንዘ፡ ተአም ር“ ፡ ኪያየ ፡ ANh = ተዓገሥክ ፡ ወጸንደዪድ hh: ርጸስክ = ወክኮንከ ፡ ግዱፈ ፡ ውስተ ፡ ዴ @, (A. fol. 1472.) Afkh: ፲ወደ፡ ዓመተ”
ር ፡ ወበጽሑ : ውስተ ፡ ዴዴሆሁሆ ፡ ለንጉሥ ፡ ወንጉሥ፤ ፡ አዘዞ ፡ ከመ ፡ የብኡ፡ ሥጋሁ ፡ ለቅዱስ
ውስተ ፡ ቤተ ፡ መንግሥቱ ፡ ወተዳለው ፡ መናብርት WS: PROT ፡ ለቅዱስ ፡ ወርአዩ ፡ ATH NCTA: ውስተ ALU: 35 B. ንጉሥ ፡ ወቁቀሳሰውስት፤ፉ ፡ ወዲያቆናት : ሎታተ። 5 B. ወሰአሉ ፡ ወፈጺሞመሙ ፡ ጸልዮ ፡ ወይቤሉ ፡
5 B. ለቁዱስ ፡ OPEN: ° B. ONE? ምድር፡
ጊዜ ፡ ወወውጸተ ፡ ጊዜ PEAT ውአቱ ፡ ፍቁር ፡ OAS. ። ወውእተ ? ጊዜ ሐመድ = B. OAH:
C77: 5 B. ጸዕይንት፥የ ፡ HAAN: ወረሲ፡ # B. ንእሰከ ፡ አሕዘንከኒ ፡ ሐየ = ወአንደድክ ፡ ለልብየ ፡ ወጸጾማስንከ ፡ AMLE = ይክ ፡ ርጸስክ ፡ ወከንከ ፡ ከመ ፡ ነዳይ ፡ ወነበርክ ፡
ወመሀርኩክ ፡ ጠበበ ፡
3 B. omits 22:
: B. adds Nap: ይርAE ፡ ሥጋ: 2B. ይንሥዙ፡ ACTA: 4B. ALPE: ንጴሊ ። 5B.A 7B. Ahh: ይከውን ፡ FF 9B. ወአንበባ ፡ ha: = B. omits AOA: 4B. ወልድየ ፡ OFRLE: ON 6 B. በፍቅርየ = ጋ B. ወበፍሥሐ፡ 5 B. AVP: OFF ANN: ለፍሥ 20 B, ታአምር ፡ ተጸገሥክ ፡ ወንደ = B. ዘመት
p2
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 60
ATH: ይዘብጡክ፡ ወይጴእሉክ ፡ ANCE: አቡክ = ወአን ፡ ይክዕዉ፡ : (=. fol. 15b.) ላ bah: ሕፃበ ፡ አፀሕልት። = ወስበ ፡ በምዓ ትች ፡ መርኬዛ ፡ ንግሥት ፡ አሙ ፡ መጽጸት፡ AME ፡ ትረውጵጽ ፡ haw: አንተ ፡ ዕቡድ = ወችጠብጥ፣፡ ርአሳ ፡ ወገጻ ፡ ወጸንግድዓሃ = ወቦአት ፡ ጓቤሁ ፡-ወአግዘት፡ ፡ ኪያሁ ፡ ወ ከልሐት ፣ አንዘ ፡ ትብል = አወልድዩ፡፡ ወ ፍቁርየ ፡ ወብርሃነ ፡ አዕይንትየ’ ፡ HOUNY: አግዚአብሔር ፡ ኪያከ ፡ ዕበ ፡ ሰጸልኩ፡፡ሣ ቤሁ ። ወተፈሣሕኩ ፡ ብከ ፡ AN: አአተው ኩ’ ፡ A: መርዓተ ። ወአንተሰ ፡ LPH: AGL’ he”: ውስተ ፡ ጓሣዘን።፡ ዘጸልባበቲ፡ትኑ ዛዚ = ወበሕሐቱ ፡ ኢቀበፀኩ፡ አነ ፡ ALLEL: ኮንኩ ፡ ለአግዚአብሔር ፡ Na: ያርአየኒ፡ ከያከ = OCA: አግዚጸብሔር፡ ተስፋየ 2: @ (A. fol. 147.) ጸግብጸከ ፡ ኀቤየ = OATH: ተንወርኩክ” ፡ OA LACH ። አንዘ ፡ ሀ ሎክ ፡ ግዳፌ።፡ በዴዴ፡ አቡክ፡ OAV: ወ
1B. ይክጸው ፡ ላዕሌሁ ።
ASU: | ፡ B. DARL: 9 B. ANN: አመ ፡ ጸዕተውዀኹ =
የ፡ “B. ተፀወርኩክ፡
2B. ጻሕል ፡
4B. OTHNT ፡ ርአሳ ፡ በዕብን ፡ ወገጸ ፡ ወአንግድአሃ ፡ ወጸብዓት :
? B. AOይንቲE ፡ ወወሀበ : 0 B. EP he =
ቲ፡ = B. ዚኢዋቀበጽኩ ፡ አንዘ ፡ አጸንሐ ፡ ወጸሴፈዊ :
5 B. AW: ውስተ ፡ ASE ፡ ሀሎክ : ግዱፈ ፡ ከመ : 12.28:
ምኑኝ ፣ ከመ : ነዳይ ፡ OFA? አንዘ ፡ አን TF: OAR? = ወነነበርክ ፡ ፲ወደዓመተ፡ ም OA: ዙሉ ፡ ፃማ ፡ ወምንዳቤ ፡ ወሕማም“ = ወናሁ APY’ BALA: AMAL ፡ (5. fol. us) Ad? A: ANCHE ፡ አንተ ፡ ፃረተክ ፡ BA ውራጋ ። አሌ ፡ ሎን ፡ ለአእዳውየ፡፣ AA: ሓ PEN? ወለጸጥባትየ"፡ AA: ሐፀናክ =A ሴ ፡ላ፡ ለልብየ ፡ አንተ ፡ ተነዪፈት ፡ በፍቅ CHAN? አሌ ፡ላ፡ ለነፍስየ’ ፡ እስከ ፡ ተ ፍጻሜተ ፡ መዋዕል = አሌ ፡ ሊተ ፡ አሌ ፡ሊ Tt አስመ ፡ ደደቅተኒ ANT? ፡ አንት th ልባቲ። ፡ ኑዛዜ ፡ አስክ ፡ ለዓለመ ፡ ዓለም ። ወመጽጸት ፡ hon” ፡ ይጸቲ ፡ ወመርዓት።፡ አንዘ ። TAPE: አልባሲሃ፡[ወተሐነርጥ፥ በአፃብዒሃ።] + ወች (A. oss) AGH = ገ ጻ፡ አንዘ ፡ ትኬልሕ ፡ OTN.” : አንብዓ ። መሪረ ። OF PR”? ፡ ትብል ፡ አጸግ Ae: WIP Cre” ፡ TAA ፡ ምስ
ሴክ ፡ Pea”: ታቦት ። O1L.4EN7 ፡ ባሕ
3 B. ጸሙ ፡ ሐረት ፡ ATH: 5 B. ወAሃዘት ። 8B. ሰአልክዎ :
= B. ሐዘን ፡ አንተ ፡ AAN 3 B. ተሥፋየ ፡ ወጸግብዓከ ፡ ዝ
OF 4-4: አንዘ ፡ አንተ ፡ ወልድየ ፡ ወፍቁርየ : ወነበርክ ፡ ዝየ ፡ ፲ወደዓመት ፡ ምስለ + 277:
76 B. omits hማም :
70 B. SRY: ሐዘን ፡ ርዓት ፡ 4 B. Time ። ትበኪ ፡ አንብዐ ቅድስት ፡ ታቦት ፡
7 B. ወትኬልህ ፡ አንዘ ፡ TNA?
7 B. ወናሁ ፡ AP LAI? AAT? AAT ፡ ለአንተ ፡ ወለድ ኩክ = ወአሴሌላ ፡ ANCHE: ATT: ጸረተክ ። = B. ጸልበቲ ፡ ተፍጻሜት
25 B. omits the words in brackets.
5 B. OATNTE = 5 B. ለልብየ ። = B omits Hon: 5B. aD 2° B. WAT:
2B መጸት: = BN
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 61
LLC’: ውስተ ፡ ቤተ ፡ መርዓ = hd: A, ተ ፡ አሴ ፡ ሊተ ፡ አንተ ፡ ከንኩ ፡ ባሕታዊ ተ፡፡ አስከ ፡ ጸዓመት ፡ በአንተ : ዘተክየድ ne: PHAN: ለገቢ.ረ፣፡ ሠናይ = At: ለሊ.
4: አስመ : AALS: ግዘን = OAW-F የኒ ፡ ከመ ፡ AAT: Ade: ዓገተ ፡ ሞተ። PIP CLE = አንበ ፡ ሰዓልክዎ = AANA ብሔር ፡ hav: ያርአየኒ፡ኪያክ = ወጸናሕክ ዎ፡ አስከ ፡ ዘዓመት = ወሜጣ፡ ለስአጸለትያ፡ ውስተ ፡ ብካይ ፡ ወጸንብዕ? = ወከሠተ : አንዘ ፡ ግብአት ፡ ወችክዝት ፡ መርዓት ፡ ነ" = ኤሴ ፡ Ack: አሌሴሊተ ፡ አስመ : ነዳይ Tt: መበለት ። (=. fol. u6b.) Ay": ATH : መ ርዓት ፡ N-C (A. fol. #85) ት ። ነዓኬ።፡ ብ ክያ ፡ ምስሌየ ። ፡ አዋልደ ፡ ሮምያ ፡ ወቍስ ጥንጥንያ፡ OUT TE © ። OAT: CH: እንዘ ፡ አሴፈዎ ፡ AATMLAC™ ፡ ወጸክጾንሖ : ለመፃምርትዩ።። ወናሁ ፡ ሣልዋ።፡ TAGE: ወመጠፍጸ” ፡ ጽንሖትየ AP LALA: A
> B. ኪያየ ፡ ውስተ : ዘመርዓ ፡ ቤት 5 B. መልዓኒ ፡ ሐዘን ፡ ወጸውአጸየተኒ፡። B. ጎበ ፡ አንብዕ ፡
4B. AMAT: አሴለ.ተት፡ ANN ፡ ዮም ፡ ወጸናሕክያዎ ፡ ዘዓመት =
ዋልዳ፡ሮምያ፡ ወቀ ስጥንጥንያ። አነ“፡ጸት ሜሰል ፡ ከመ ፡ፆፈ ፡ መንጤጥ : ስበ ፡ ይመ ውች ፡ ሞታ ፡ ተሐነፍጥ ፡ ገጻ“ ፡ OF OK ር ፡ ልሳና ፡ ወኢችችወሰብ ፡ ግበ ፡ hAA”: አምድሣረ ፡ ሞተ ፡ ምታ ፡ Ad: ተሐውር ገዳመ። ፡ AN: ARNE: ወጸውግር። : ወ - TNC: Navid: = WAN! መጽ ፡ካልአ።፡ ፆፈ 2 መንጤጥ። : ኀቤሃ = hav: Loran: ችትኬልሕ ፡ ይአቲ = ወሰበ ፡ ሰምዓ ፡ ድምፀ” PA? ውአቱ ፡ ያፍ ፡ LAP A: Na: ምዕ ስብት : Sak: ፡ ወሥፀርት። ፡ ልሳና ፡ የሣ £9 ፡ ወየሐውር : (A. fol. 1492.) BAY ከማሃ ፡ አከውን ፡ ANN ፡ አመውት =
(A. fol. 15tb.) Dg = Nመ-ንቱ = AD ብርተ ፣ ንጉሥ ፡ አለ ፡ ጸጓሠመሙ።፡ ላዕሴሁ፡ በአኩይ = ግብር = Nhe ፡ ወከልሑ ፡ ATH = ይብሉ ፡ አሌ ፡ ለነ ፡ አሴ ፡ ለነ ፡ አሊቅነ፡ አ ስመ : አንዘ ፡ አግብርቲ (5. fol. 117.) ከ :% ሐነ” ፡ ነበርነ ፡ አንዘ ፡ ንሜንነክ ፡ ወንጴአለ
2B. Naver: 3 B. 1.47: ለገቢረ 5 B. hav: AAT:
8B. onne: hw
TL: 9B. ሐሕብዕት፡።፡ © B. መርዓት ፡ ወሕዝንት ፡ ወትክዝች ። ወናሁ ፡ዓነ፡ዮም፡ክንኩ፡
ዮም ፡ መበለተ ። = 5. አንዘ፡ዓንነ፡
= B. ብርት ። = B. 367m: “58. omits ም
ስሌየ።፡ = B. መሐዝንየ ፡ ወነበርኩ ፡ አነ ፡ አንዘ፡ B. ለኣግዚአብሔር፡። 5. ለመጸ
PCE: “5B. ሐልቅ። =" B. ወጠፍክአ፡ ፆፍ ፡ ተሐነፍጠ ፡ ገጸ ፡ በክአጽፋሪሃ ፡ ትሴጽር ፡ ልሳና ፡ ወኢትችትዋሰብ : 5 B. ወስተ ፡ ገዳም፡ =“ 5B. ወበጸውግር፡ 7 B. RPA: so B. MATL አምዮም ፡ አከውን ፡ ከማሃ =
ስባ ፡ ወትኬልህ : ይጸቲኒፉ ።
ሜንነክ፡
= B. አሕስሙ፡
2° B. omits AY: = B. ስመ: Bat:
= B. HAG: PG:
5B. ከልዕ፡ “B. መንጤጠ፡ከመ፡ ያው
2B. ወበጽርት : 5 B. OPAL):
5 B. ንሕነ ፡ AT: 7
q
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS, 62
ከ ። ወገበርነ ፡ አኩዩ = ላዕሌክ ፡ አሴ ፡ AT: Ah: ሴን ፡ አስመ ፡ አጾልበ፡፡ አምቅድሜንነ፡ HANA: ከማነ = ወሶበ ፡ APP: ANA: ለነ ገርነ ፣ ንከውን።፡ RAL? ወምኑናነ ። ወ ቦ፡ ዓዲ ፡ ዘገበርነ፡ አኩየ = ላዕሌክ፡፡ HAA Nl: በብጻ ። ወጸንተሰ ፡ ተዓገሥከነ።፡ ጸን ዘ ፡ ተጸምረነ ፡ ከመ ፡ አግብርቲክ ፡ ንሕነ ። ወሶበ ፡ ሰምዑ = ANAS እለ ፡ ODT ብ dud? ቀቍ“ስጥንጥንያ፡ ከመ ፡ ረከበ ፡3ጉሥ፡ ወልዶ ፡ ወከመ ፡ ወረደ ፡ ቃል ፡ አምሰማይ። በአንቲጸሁ = [ወመጽዙ ፡ ሎሙ = ሕዝ N=: “hus =]? ony: በይእቲ ፡ OAT : ው (A. fol. 1524.) ስተ ፣ ቤተ ፡ ቴዎዶስዮስ ፡ ን ጉሥ ፣ ብካይ : መሪር ፡ ወክላሕ፡ [ወብዙሣ፡ አንብዕ ።]" በአንተ ፡ ዘነበረ + ግዱፈ፡ ወል ደ፡ ንጉሥ ፡ ወሞተ ፡ ATH ኢየአምርዎ። ወዓዲ ፡ ከነ ፡ በይአቲ ፡ ዕለት ፡ ውስተ = ቤ Te ቴዎዶስዮስ ፡ ንጉሥ ፡ ትፍሥሕት ። ወኃሜትች። ። በአንተ ፡ ዘረከበ፡፡ ሥጋሁ ፡ ለ ቅዱስ ፡ ዘይከውን ፡ ለመድሣኒት።“፡ ወመጽ he: በይአቲ። ፡ ዕለት ፡ ብዙኃን ፡ ድውያን፡
፣ B. አልቦ ፡ ሰብአ ፡ HAAN: ከማነ ፡ አምቅድሚነ ። 4B. ወውጸቱሰ ፡ TAI: አንዘ ፡ ያአምር ፡ 5 B. omits the words in brackets. sB. AAT:
3 B. AbAU:: 5 B. omits OA: 7B. phys 5 B. omits the words in brackets. 22 B. omits the name. 5 B. UT:
4B. መድኀኒተ ፡ tine:
ወሐሕሙማን" ፡ ዕውራን + OSA = ጽ መ-ማን ፡ ወጽውሰን = ይቡሳንሂ ፡ ወበሐማ 3 ። ወገበ + ወተሳላሙ ፡ ሥጋሁ ፡ NPS. ስ ። ወተፈወሱ = ሰቤሃ = ዙሎሙ ፡ Oh LO. ፡ አምደዊሆሙ = ወከነ ፡ WP" ፡ (B. fol. u75.) ህየ = ወፈቁዶ ፡ AP: ጳጳሳ re: PAA: ቁሰውስት፡። OF LOGE ፡ ክ መ ፡ ይንሣእ ፡ ሥጋሁ ፡ ለቅዱስ ፡ OLAS. : ውስተ።፡ ቤተ ፡ ክርስቲያን ። OAPI: ፃዕቅ።፡ ስጸኑ፡ ወሲደ = በ (A. fol. sab.) Oye: ለቅዱስ። = ወይቤሉ ፡ ALP? ጳጳሳት ፡ ለን ጉሥ ፣ ANN”: የምጽኡ ፡ አመዛግብቲክ፡ ብዙጋ ፡ ወርቁ ፡ ወብሩረ ወይዝርውዎ፡ ው ስተ ፡ ቀዳሚይ ፣ ATER ፡ ከመ ፡ ይሑሩ። ወይንሥዙ፡ ፡፣ አምህዩየ። ፡ ወርቁ ፡ ወብሩረ = ወዙሁሰሎሙ = ፡ ነዳያን ፡ ወምስኪናን ፡ ወሕ ዝብ = ስበ ፡ ሐሩ። ፡ ይቀልል ፡ IOP: ወን ክል = OFS: በድኑ ፡ ለቅዱስ = ወጸምጽ ክ ፡ ንጉሥ ፡ ሰቤሃ ፡ ብዙጋ ፡ ወብሩረ ፡ ወገ ብረ ፡ Nha”: ይቤሎ ፡ ሊቁ ፡ ጳጳሳት = ወ አልቦ ፡ ዘተመይጠ ፡ AN: OA: OCP:
። B. ንከውን ፡ ምrናነ ። 5 B. omits ANA:
™ B. omits @%4, = and reads MN}: 5 B. Nak:
An: 5 B. Oda? ፡ ወበሃማን ፡ ወገሰዙ ፡ ሥጋሁ ፡ ወተሳለሙ ፡ ወተፈወዙ :
7 B. ጸዕቁ ፡ ብዙ ፡ በይአቲ ፡ ዕለት ፡ በህየ = 2° B. omits በድr፡ APSA = 4B MUG? 5B. theo: = B. ሐረ፡ እሙንቱ ፡ ይብሉ ፡ ROP:
=5 B. ROP: ገዳም ፡ ዐንቀጽ :
5 B. ወፈቀዱ ፡ ጳጳሳት ። = B. omits A7H :
5 B. “iN: 3 B. ውስተ
ወንክል ፡ ወሲደ ፡ NET APSA: ወጸምጽክ ፡ ንጉሥ OCP: 7 B. በከመ ፡ አሊቁ ፡ ጳጳሳት
THE HISTORY OF GABRA KRESTOS, SON OF THE EMPEROR THEODOSIUS. 63
ወብሩር ። Aho: ረከቡ ፡ ዘይቕይስ፡ ፡ A ምወርቅ ፡ ወብሩር ፡ ሥጋሁ ፡ ለቅዱስ ፡ አን ተ ፡ ኮነት ፡ ማሣየዊተ፡፡ ወመድሣሂተ : ወወሰዱ ፡ ሥጋሁ ፡ ለቅዱስ ፣ ATH: ይፀዓ bt: ወበብዙሣ ፡ ፃፅቅ + ወፃዕቅ > አብጽ ሕዎ ፡ OANAP = ውስተ ፡ ቤተ ፡ ክርስ (A. fol. 1532.) ያን = ወሠር0 ፡ ቅቀ*ርበነ፡ ወ ቁደበ ፡ ሊቁ ፡ ጳጳሳት ፡ ወአቅረበቦሙ። = ወ ፈጺሞ ፡ PCN = ገነዙ፡ = NEP: ለ (B. fol. 8a.) Pe: Nath: አግዚአብሔር በአልባሰ ፡ ACI? = OPNCP ፡ በሣፁ
ን፣ውስተ ፣ ቤተ ፡ ክርስቲያን ። ወወረደ ብርሃን ፡ ANE: መቃብሩ ፡ ዘየሐዩ ፡ ዙሉ ፡። ድውያነ ፡ ወሕሙ-ማነ ። ጸሎቱ ፡ ወበረከቱ ወሀብተ ፡ ረድኤቱ ፡ ወፍጹም ፡ ትዕግሥቱ የሀሉ ፡ ምስለ ፡ ፍቁሩ ፡ ተክለ ፡ ሃይማኖት ፡ ወምስለ ፡ ፍቅርቱ ፡ ወለተ = [ጽዮን ፣] AGA መ ፣ ዓለም ፡ አሜን ፡ ወአሜን ፡ ለይኩን ። ለይኩን ። = = = ።
ዘበረቁ = ወዘራሐቁ ፡ በሥልጣን ፡ ጴጥሮ ስ ፡ ወጻውሎስ ፡ ውጉዝ ፡ ለይኩን =
፡ B. ዘPይሔይስ = 2B. ATH: 3B. ማሕየዊት : 4B. ይጸዓቹ፡ በብሣኝ ፡ ጻዕቁ ፡ ወጸብጹሕዎ ፡ ጎበ ፡ ቤተ ፡ ፡ 5. ወአቅረበ ፡ ወፈጴሞሙ።፡ 6B. HP: ሥጋሁ ፡ ለቅዱስ ፡ 7B. በልብስ ፡ አርጌዎን፡ 8B. ውስተ፡ 9B. ወበረከቱ =
የሀሉ ። PDA:
A HYMN OF GABRA KRESTOS. መዋሥዕት ፡ ዘገብረ ፡ ክርስቶስ ።
(Brit. Mus. Ms. 16, 226, fol. 10a, col. 2ff., and see also Brit. Mus. Ms. 16, 227, fol. 7a, col. 2 ff.)
2 ተፈሣሕኩ ። ብፁዕ ፣ ወቅዱስ ፡ ገብረ ፡ ክርስቶስ ፡ ዘበምድር ፡ መንግሥተ ፡ አስተጋቁ
ረ፡ አብዲሮ ፡ ዘበላዕሉ ፡ ሀገረ ፡ ወረከበ ፡ ዘአፈቀረ ። ወበአንተ ፡ ቤተ ።
፡ ኀቤከ ፡ እግዚ. ፡ አንቃዕዶ ። ALP: ዘይቤ ፡ ANAL: ዘይፈቅድ ፡ ይጸመዩኒ ፡ የጥብ
ዕ ፡ ወይንሣጸ ፡ NPA? ሞቱ ፡ ወይትልወኒ ። ጽዕላተ ። ምልጣ ፡ ያጥብዕ፡ OL Th: PAPA? ሞቱ ፡ ወይትልወኒ ፡ ያጥብዕ ፡ OL PIA: መስቅለ ፡ ሞቱ ፡ ወይትልወኒ ፡ ዘ ይፈቅድ ፡ ደጸመዩኒ ፡ ሰሚያ ፡ ዘይቤ ፡ አግዚጸነ።
፡ AN: አክ ። በላዕሌሁ ፡ ተፈጸመ ፡ ANAT ፡ (Fol. 10>) ዘይቤ ፡ በወንጌል ፡ HCH: ለነ
ፍሱ ፡ ለይግድፋ ፡ ወዘገደፋ ፡ ለነፍሱ ፡ በአንፒቲጸየ ፡ ይረክበ ። WIN? ፡ ሰማየ ።
፡ AA? TODA: 5 አማን ፡ ገደፋ ፡ ለነፍቡ ፡ መነነ ፡ ANU: ፡ ወእሞ ፡ ተንሥክ፡ ወነሥክ፡
መስቀሎ ፡ ወተለዎ = AANA: ፡ ሰላም ፡ ላዕለ ።
፡ haw: ሜጠ። ለዝንቱ ፡ ብጸሲ ፡ ALA hh: ዘበምድር ፡ ምርዕውና ፡ ha: TAP =A
ክርስቶስ ፡ ዘበሰማያት ፡ ፍና ። ORG =
፲፮ ፡ hom: አግዚ. ። ቦኣ ፡ በሌሊት ፡ ሣበ ፡ መርዓት ፡ አጋዘ ፡ አዴሃ ፡ ወይቤላ ፡ ንዒ ፡ ንትክዩ
ድ ፡ኪዳሃ ፡ ወግበሪ ፡ ዘአቤለኪ ። ወጺደትጋፈር።
፣ ብፁዓን = ወተክየደት ፡ ምስሌሁ ፡ ከመ ፡ ትግበር ፡ HELA ተንሥኡ ፡ ሣቡሪ፡ ሰገዱ፡
ወጸለዩ ፡ ቅድመ ፡ አግዘ. አብሔር ። በላም ።
፳ ፡ ዘልፈ ። ሐረ ፣ ኀበ ፡ መርዓት ፡ ብጸሴ ፡ አግዚአብሔር ፡ ስዓማ ፡ CAL: ወይቤላ ፡ አግዚ
አብሔር ፡ የሀሉ ፡ ምስሌኪ. ፡ አምግበረ ፡ HLM: ያድሣንኪ. ፡ ባረክናክሙ ።
፡ አማዕምቁ = ውአተ ፡ ጊዜ ፡ በክየት ፡ ወትቤ ፡ ANAL = ወፍዌርዩ ፣ አይቴ ፡ ተሐው
ር ፡ ወለመኑ ፡ ተጋድገኒ ። ODE: PLAT =
A HYMN OF GABRA KRESTOS. 65
ዘ ROG: ANA 2 ኢይችትዔበ = ወይቤላ ፡ ቅዱስ ፡ ADL. ፡ ኀበ ፡ አግዚአብሔር 772” + አንስ ፡ አሐውር ፣ ጸትልዎ : ለክርስቶስ ። አምይአዚ ።
ዘ 88 ፡ ተዘክሮ ። ጾርመመት ፡ በአንብዕ ፡ AY ፡ ተዘኪራ ፡ መሐለ ፡ ወኪዳነ ፡ ዘክርስቶስ ፡ዘተ NEL: ምስሌሁ ። ONE: ይረሪ።
ዘ ጀር ፡ ናሁ ፡ ይባርክዎ = ወፅዜ ፡ በሴሊት ? War (Fol. =) ረ ፣ ርችቁ ፡ ብሔረ ፡ ከመ ፡ ይግሥ ሥ ፡ ዘዘበለዕሉ ፡ ሀገረ ፡ አንተ ፣ ጸልባቲ ፡ መምበለ ፡ ቤተ ፡ ማርያም ፡ በጽሐ ፡ ONE: ወሕይወት = ሞል = ቤተ ፡ ማርያም ፡ በጽሐ ፡ ወነበረ ፡ ፲ወ፪ ፡ ዓመተ ፡ ቤተ ፡ አንዘ ኢያጻርዕ ፡ ጸሎተ ፡ ቤ ፡ መዓልተ ፡ ወሌሊተ ፡ ቤ ፡ OOH: NAA? ቤ ፡ ወሖረ ፡ ርች ቁ ፡ ብሔረ ፡ ከመ ፡ ይሣሥሥ ፡ ዘበላዕሉ ፡ ሀገረ ፡ አንተ ፡ አልባቲ ፡ መምሰለ ።
HETS ፡ ብዕዕ ፡ NAA, ። MATE ፡ ዘምስሌከ፡ AMMA: ኢትክሥቲ ፡ ይቤላ ፡ ለማርያም ፡ ይ ALL? ሞርሕኒ ፡ ኀበ ፡ ዘይጌይስ ፡ ወይጫኒ = ወፍኖቶሙበ ።
ዘ፮።. AMMA: አምላኪ. = በጻማ ፡ ብዙሣ ፡ በጾም ፡ ወበትጋህ ፡ ውስተ ፡ ቤተ ፡ አቡሁ ፡ TO ዩዓመተ ፡ አንዘ ፡ PALER ትዕግመሥተ ። ወጸዜምር ።
ዘ ፲ወ፮ ፡ አፈቅረክ = አንዘ ፡ ይበውኡ ፡ ወይወፀኡ ፡ አግብርተ ፡ አቡሁ ፡ OA: ፡ ይጸርፉፋ ፡ he ቱ ፡ ወይብሉ ፡ ጸሰስሉ ፡ ለኝ ፡ ዘንተ ፡ ምስኪኝ ፡ $ና ፡ ፃጸቱ ፡ ኢያሕስመነ ። ለዳዊት ። MANCH: ።
Ha: ብፁዕ ፡ ዘይሴበ፡ ። AN: ጸአመረ ፡ ዘንተ ፡ ብፁዕ ፡ ይቤሴ፡ ፡ ለአግዚ.ዶ፡ ጸንሰ፡አፈቅድ፡ APRA: ኀቤከ ፡ ኀበ ፡ ሊትመንን ፡ OA ABA ። AP LAL ።
WE: ግነዩ ። AVES = በላዕሌየ ፡ አግብርተ ፡ አቡዩ ፡ ኢየሱስ ፡ ክርስቶስ ፡ AMAL? ከመ ፡ ትንመሥክ ፡ ለነፍስየ ። አስመ ፡ ለዓለ ። ሞል ፡ አንሰ ፡ አፈቅፎ ፡ ከመ ፡ ትንሥክ፡ ለነፍስየ ፡ አንበ ፡ ACHR: ከመ ፡ ትንመክዜ፡ ለነፍስየ ALMA: ክርስቶስ ፡ ATLA የ ፡ ጸ.ይትዓቁፉ ፡ በላዕሌየ ፡ አግብርተ ፡ አበ (Fol =») የ ። ጸሎ ፡ ሐና ፡ ይቤሎ ፡ Ae ሱስ ፡ ANAM? አግዚአብሔር ፡ በማዕኩ ፡ ጸሎተ ፡ OAAATH: አምብዙኝ ፡ ጻማ ፡ ጸ ዓርፈስክ ፡ ኀበ ፡ ሀሎ ፡ ፍሥሐ ፡ አነብረከ ። ሞልጣ ፡ ግበ ፡ ሀሎ ፡ ፍሥሐ ፡ ጸነብረክ ፡ ሰ ማዕ ፡ ጸሎተክ ፡ ወስጸለተክ ፡ አምብዙሣ ፡ ፃማ ፡ አዓርፈክ BACH ፡ መዝ ፡ ናሁ ። ወሀብኩኽክ ፡ ሥልጣነ ፡ ታውዕጾ ፡ አጋንንተ ፡ ወችፈውስ = 9.87 = ወሕሙማነ ፡ ወሀብ ah hte ሥልጣኝ ። PA: OVNI: AL? ሥልጣነ ፣ ታውዕክ ፡ ጸጋንንተ ፡ ትፈ ውስ ፡ $.ያነ ፡ ወሕሙማኝ ፡ ወሀብኩኽ ፡ አነ ፡ ሥልጣነ ። ዓዲ ። ወህብቡኽ ፡ Ad: ሥል ጣነ ፡ ትፈውስ ፡ ዕዉሪራሣ ፡ ODN? ፡ ጽሙማነ ፡ ወበሐማሣነ ፡ ወሀብኩክ ፡ አነ ፡ ሥል ጣነ ። ዓዱ. ፡ ወሀብኩክ ። አነ ፡ ሥልጣነ ፡ ትፈውስ + BO? WIV ፡ አለ ፡ ለም ጽሂ ፡ ይኹኑ ፡ ንጹሐኝ ፡ ወሀብከኽ ፡ አነ ፡ ሥልጣነ ።
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